Safeguard Recitals

edited & translated by

nandajoti Bhikkhu
(Version 2.1, October 2008)

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Table of Contents
Introduction.....v

Mahparitta.....13
rdhan.....15 Devrdhan.....16 Namakkra.....16 Paiccasamuppda.....16 Pahama-Buddhavacana.....18 Buddhaguavandan.....19 Dhammaguavandan.....19 Saghaguavandan.....19 Jayamagalagth.....20 Mahmagalasutta.....23 Karayamettasutta.....25 Ratanasutta.....27 Abhayaparitta.....31 Mahjayamagalagth.....32

Catubhavrapi.....35
Pahamakabhavra.....37 1: Saraagamana.....37 2: Dasasikkhpadni.....38 3: Smaerapaha.....39 4: Dvattiskra.....40 5: Paccavekkha.....41 6: Dasadhammasutta.....43 7: Mahmagalasutta.....46 8. Ratanasutta.....49 9: Karayamettasutta.....53 10. Khandhaparitta.....55 11: Mettnisasasutta.....58 12: Mittnisasa.....60 13. Moraparitta.....62 14: Candaparitta.....64 15: Suriyaparitta.....66 16: Dhajaggaparitta.....68 Dutiyakabhavra.....74 17: Mahkassapattherabojjhaga.....74 18: Mahmoggallnattherabojjhaga.....77 19: Mahcundattherabojjhaga.....81 20: Girimnandasutta.....84 21: Isigilisutta.....96

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Atirekni Sattasuttni.....103 22. Dhammacakkappavattanasutta.....103 23: Mahsamayasutta.....121 24: lavakasutta.....135 25. Kasbhradvjasutta.....140 26. Parbhavasutta.....145 27. Vasalasutta.....150 28: Saccavibhagasutta.....156 Tatiyakabhavra.....174 29: niyasutta.....174 Catutthakabhavra.....192 niyasutta.....192

Avasna.....211
Namakkra.....213 Karayamettasutta.....213 Ahavsatiparitta.....215 Jinapajara.....216 Mahjayamagalagth.....220

Appendixes.....225
The Pronunciation of Pi.....227 Prosody.....230

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Introduction
Undoubtedly the best known collection of Buddhist texts in Sri Lanka is the Catubhavrapi, the Text of the Four Recitals.1 On any given day of the year one would not have to go very far to find a complete recital of these texts being made, usually by monks, in an all-night sitting, as the Buddhist community regards such a recital as being particularly auspicious, and believes it brings safety, peace, and wellbeing in its wake. Following the Autumnal Rains Retreat (Vassa) every monastery and temple in the land has such a recital to ensure the prosperity of the temple and the community during the coming year; and throughout the year in the monasteries and temples up and down the land a selection of texts from this collection is recited to promote the safety and happiness of all those who attend such gatherings, and others to whom the chanting is dedicated to. At auspicious times such as the inauguration of a new temple or home, or on meritmaking occasions; and on inauspicious occasions such as a funeral, or an anniversary of the death of a loved one, there may also be a recitation of these discourses. Also in times of adversity, when ill-health or disease are close at hand, certain discourses from the collection will be recited which are thought to be particularly effective in restoring confidence and good health. Other discourses are employed when invisible forces or spirits are behaving antagonistically towards people; and at times certain of these discourses are recited as a blessing upon those who hear them. In terms of the media it would be hard to find any other book in Sri Lanka that has so many editions available, and most homes in the Buddhist community will possess and prize a copy. The Great Safeguard, or Mahparitta, which opens the recital has been recorded many times and can be heard morning and evening played over loudspeakers from homes and temples alike. Enough then should have been said to give an idea of the central role these texts play in the life of Sri Lankan Buddhism, but these recitals are also popular in other Theravda countries like Myanmar, Thailand, and Cambodia, and there is every reason to believe that their popularity is growing in those countries where the Buddhist community forms a small but significant minority like Bangladesh, Malaysia, and Indonesia, and in those Western countries where Buddhism has now taken root. As it stands the Catubhavrapi is something of a misnomer, as there is an additional section added, not at the end of the four recitals, but right in the middle. This is the Atireka-Suttasattni (the Seven Supplementary Discourses) beginning with the first discourse of the Buddha, the Dhammacakkappavattanasutta, Mahsamayasutta from Dghanikya; followed by four discourses from Suttanipta mainly in verse; and ending with the Analysis of the Truths (Saccavibhagasutta). Exactly when these discourses have been added to the original text is not clear, as all the evidence we have today includes this material.
1

In Sinhala the book is also known as the Piruvn Pot Vahanse (The Venerable Recitation Book); and the Mah Pirit Pota (The Book of the Great Safeguards).
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Introduction

The recitation has been further elaborated by the addition of the Mahparitta (Great Protection) at the beginning of the recital, and the Avasna (Conclusion) at the end which, besides repeating some of the main discourses found in the Catubhavrapi (the Mahmagala-, Karayametta-, and Ratana-suttas), has other Canonical texts, not found in the main body of the work, like the Paiccasamuppda, and the PahamaBuddhavacana, as well as texts written at some time in the Medieval period, like the Jayamagalagth, Ahavsatiparitta, Jinapajara and the Mahjayamagalagth, which is found both at the beginning and the end of the recital. This book has been prepared in order to provide a reliable and complete text of the Catubhavrapi for those who would normally read or recite Pi through Latin script. The discourses and other material gathered in this book are not, and should not be regarded as, magical incantations. Verbally undertaking the Training Rules, without making an effort to maintain them unbroken is likely to be ineffective. Simply listening to a discourse about friendliness (mett), without generating and radiating mett, will similarly have little or no effect. Therefore in preparing this book every effort has been made to promote an intelligent participation in these recitals on the part of those who recite these texts, and those who listen to them. For that reason a line by line translation of the text has been adopted which should make it possible to follow the recital and the translation at the same time. Those who are unable to attend a recital of these texts may still find much of interest in this collection, which includes the first discourse of the Buddha (Dhammacakkappavatanasutta), one of the most important discourses in the canon, together with an Analysis of the Truths (Saccavibhagasutta), which was made by Venerable Sriputta, one of the Buddha's leading disciples. There are many discourses here that deal with various aspects of popular ethics, including the discourses on the Great Blessings (Mahmagalasutta), the Advantages of Friendship (Mittnisas), and the causes of Ruin (Parbhavasutta) among others. We may also mention here other pieces like the Reflections (Paccavekkha), which encourages frugality and contentment; and the recollection of the Thirty Two Parts of the body (Dvattiskra), which is intended to counteract the lust, hatred, and delusion that arise in consequence of an over-attachment to the body and the pleasure that can be gained through that medium. The two long discourses, Mahsamayasutta & niyasutta, together with a number of shorter discourses in the first recital (see nos 13-16), should give the reader a fairly good outline of Buddhist cosmology. There are a number of discourses on mett meditation, including the justly famous Karayamettasutta; and the Girimnandasutta outlines ten perceptions, or contemplations, that can be undertaken by those who are intent on training the mind. At the end of the book there is an appendix on the correct Pronunciation of Pi; and a short essay on the Prosody, which includes an outline of the metres that are used in the verse sections of the book, and which hopefully will help towards an appreciation of the aesthetic aspect of these texts.

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Introduction

Whenever these texts are recited let it be for the safety, peace, and happiness of all living beings. Having secured their lives on a firm foundation, may all beings then take steps to develop themselves further, until such time as they arrive at the complete cessation of suffering! Dukkhappatt ca niddukkh, ~ bhayappatt ca nibbhay, May those who suffer be without suffering, ~ may those who fear be without fear, sokappatt ca nissok ~ hontu sabbe pi pino! may those who grieve be without grief ~ may all living creatures be so! nandajoti Bhikkhu Vassna 2002/2546

About the Text

1: Authorities The text of Catubhavrapi printed in the main section of this book has been prepared through a comparison of the following authorities, which are given here along with the abbreviations used in the variant readings. The texts and their recitation are as found in the Sinhalese tradition, note that there are sometimes different ways of reciting these texts in Burma and Thailand: CBhp: Catubhavrapi, edited by Ven. Siri Sumanatissa Nyaka Thero. Simon Hewavitarane Bequest Pi Text Series Vol VII. 1956, reprinted Colombo, 1992. MPP: Maha Pirit Pota, edited by carya Sri Vcissara Devundara Nhimi, new edition by Makaladuve Sri Piyaratana Nhimi. Colombo, 1995. PPV: Piruvn Pot Vahanse, edited by Attudve Rhula Sthavira. Taiwan, 1994. PPV2: Piruvn Pot Vahanse, edited by Bodgama Candima Nhimi. Taiwan, 2000. The Commentary on Catubhavrapi, Sratthasamuccaya, published in the Simon Hewavitarane Bequest Ahakath Series Vol XXVII, 1929 (reprinted 1992), was also consulted.

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Introduction

2: Variant Readings There are some variations in the text which, as they make little difference in recital have not been noted in the variant readings, but which may usefully be outlined here: 1 CBhp, PPV2 sometimes print for the more usual n, as in nibba, paha, sayahasamaya. CBhp sometimes has for l, as in antaikkha, piak. PPV2 sometimes has l for , as in Veluvane. MPP sometimes prints n where we normally find , as in utuparinma, pisuna. PPV, PPV2 quite often have for , and occasionally in place of other nasals, which is simply an alternative way of representing these sounds. None of the books are entirely consistent in their usage, which may not be the fault of the editors, but because this is a collection of texts that was originally passed down in different manuscript traditions. However, in this edition I have preferred to prepare a text which is consistent, as far as that is possible. Printer's errors, like printing t as the quotation marker, have also not normally been noted, though where they amount to the omission of a word or line they have been included. Owing to the Sinhala typeface used in MPP & PPV it is impossible to tell the difference between u & when in combination with certain letters, so that e.g. bhikkhu & bhikkh are indistinguishable, except by context, and it was therefore not possible to note the variants in this regard. 3: Comparison Although Catubhavrapi is a collection of material drawn from the five Nikyas, there are some significant differences between the suttas and other material in the collection and in the source. Below is a synopsis of where these works are originally found, together with a brief outline of the differences that are found (whenever they exist) for reference. It should be noted that variant readings are not mentioned here, but only major differences affecting either the title or contents:

Variant readings have only been recorded for the main part of the text (the Catubhavrapi), and not for the Mahparitta or Avasna.
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Introduction

1:

Saraagamana (Mv I [Vin. Mahvaggo]; Khp 1): Mv I: no title; Khp: Saraattaya. Dasasikkhpadni (Mv I [Vin. Mahvaggo]; Khp 2): Mv I: no title; Khp: Dasasikkhpada, also has the word samdiymi (I undertake) at the end of each precept. Smaerapaha (Khp 4): Khp: Kumrapaha. Dvattiskra (Khp 3). Paccavekkha (MN 2, passim): MN 2: no title. Dasadhammasutta (AN 10:48): AN omits the nidna (introduction) and the conclusion from Idamavoca... onwards. Mahmagalasutta (Khp 5; Sn 2:8): Khp: Magalasutta. Ratanasutta (Khp 6; Sn 2:1). Karayamettasutta (Khp 9; Sn 1:8): Khp, Sn: Mettasutta. Khandhaparitta (Cv V [Vin. Cullavaggo]; AN 4:67; cf. Jtako 203): Cv V: no title, has different opening upto Na ha nna..., replaces Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth, with Eva-ca pana bhikkhave ktabba AN omits Idam-avoca Bhagav...Satth. The verses recurr in the Jtako, but the prose there, although telling essentially the same story, is very different. Mettnisasasutta (AN 11:16): AN omits nidna, starts at Mettya bhikkhave...; also omits Idamavoca Bhagav...to the end. Mittnisasa (Jtako 538): Jtaka has no title. Moraparitta (Jtako 159): Jtaka has no title.

2:

3:

4: 5:

6:

7:

8: 9:

10:

11:

12:

13:

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Introduction

14:

Candaparitta (SN 2:9 [Devaputtasayutta]): SN has simply: Svatthiya viharati. Tena kho...etc. Suriyaparitta (SN 2:10 [Devaputtasayutta]): SN omits the nidna entirely, begins with Tena kho... Dhajaggaparitta (SN 11:3 [Sakkasayutta]) SN has simply: Svatthiya viharati, followed by Bhtapubba...etc. Mahkassapattherabojjhaga (SN 46:14 [Bojjhagasayutta]): SN title: Gilna 1. Mahmoggallnattherabojjhaga (SN 46:15 [Bojjhagasayuttam]): SN title: Gilna 2. Mahcundattherabojjhaga (SN 46:16 [Bojjhagasayuttam]): SN title: Gilna 3, omits the line: syanhasamaya patisalln vuhito. Girimnandasutta (AN 10:60): AN omits Eva me suta. Isigilisutta (MN 116): MN reads simply: Ariho nma bhikkhave Paccekabuddho, (as does PPV cf. variant readings). Dhammacakkappavattanasutta (Mv I [Vin. Mahvaggo]; SN 46:11 [Saccasayutta]): Sayutta has title as: Tathgatena vutta 1 (but section title is Dhamma-cakkappavattanavaggo); abbreviates the list of devas by reading Brahmakyik dev instead of the full list. Mv I has no title, and also abbreviates the list of devas by reading Brahmakyik dev instead of the full list. Mahsamayasutta (DN 20). lavakasutta (SN 10:12 [Yakkhasayuttam]; Sn 1:10): SN has the title lavi; omits the line beginning Atha kho... before the verses, includes an extra line Asm lok para loka ~ eva pecca na socati at end of verse 7; omits the prose found after the verse.

15:

16:

17:

18:

19:

20:

21:

22:

23: 24:

Introduction

25:

Kasbhradvjasutta (SN 7:11 [Brhmaasayuttam]; Sn 1:4): Sn is the same as here. SN, however, has the title as Kasi; omits the first 3 prose lines after verse 5, replaces Kasbhradvja's request for ordination, and subsequent attainment with a request to be accepted as a lay disciple. Parbhavasutta (Sn 1:6). Vasalasutta (Sn 1:7). Saccavibhagasutta (MN 141). niyasutta, pt 1 (DN 32): DN has the title as -suttanta.

26: 27: 28: 29:

4: Layout & Punctuation a) In prose lines the text and translation normally start parallel to each other at the side of the page, e.g. from the Dasasikkhpadni: Ptipt veramasikkhpada. The training rule of refraining from killing living creatures. b) Some prose lines have been indented for emphasis, e.g. Idam-avoca Bhagav, The Gracious One said this, c) Some prose lines have been centred, example from Saraagamana: Buddha saraa gacchmi I go to the Buddha for refuge d) In verse lines the Pi is indented in relation to the translation, and each metre is distinguished by the layout (for the details on this see the 2nd appendix on prosody) example from Mahmagalasutta: Bah dev manuss ca ~ magalni acintayu Many are the gods and men ~ who have thought about the blessings e) Owing to the different grammatical structure of the languages it has occasionally been necessary to take two lines of Pi together for the purposes of translation, this is indicated by the sign appearing at the beginning of a line of translation. f) In the Siloka verses when the two parts of the line have been taken together for translation, this is indicated by the omission of the wavy slash otherwise dividing the line in the translation. Example from Mahsamayasutta:

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Introduction

Sata eke sahassna ~ amanussnam-addasu, Some of them saw a hundred thousand of those non-human beings, appekenantam-addakkhu ~ dis sabb phu ah. [10] and some saw an endless number ~ spread out in every direction. Acknowledgements My advisors for the arrangement and correct procedure in this book have been Ven. Melpitiye Vimalaratana Mahthera (M.A.), Chief Incumbant at Veluvane Pirivena, Pallepola & Ven. Ambagamuwe Savuta Nahimi, Head Monk at the Vipassana Meditation Centre, Sinhapura, Polonnaruwa. At an early stage Ven. Pananda of England, and at a later stage Ven. atusita of Holland both made excellent reviews of this work which has helped me make a number of corrections and clarifications. Ven. aramita did an excellent job in proofreading the manuscript. For the time and patience that these monks have worked on this book I am very grateful. Any mistakes that remain, of course, are entirely my own fault.

Note to the 2nd Edition After the publication of the 1st edition a number of minor mistakes were brought to my notice, chiefly through the careful reading of the text made by Mr. Kariyawasam, late editor at B.P.S., and corrections have been included in the 2nd edition.

Note on the Mahparitta & Avasna The Mahparitta and Avasna as presented here contain all the material necessary for a complete recital. Sometimes, however, according to different traditions or circumstances, material may be added to - or omitted from - the texts as given here. Note that the Jayamagalagth is recited only on auspicious (magala) occasions, and never on (avamagala) inauspicious ones.

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Mahparitta The Great Safeguard

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rdhan The Invitation

(spoken by a leading member of the laity)

Vipattipaibhya, ~ sabbasampattisiddhiy, For the warding off of misfortune, ~ for the accomplishment of all good fortune, sabbadukkhavinsya: ~ paritta brtha magala. for the destruction of all suffering: ~ please chant the auspicious safeguard.

Vipattipaibhya, ~ sabbasampattisiddhiy, For the warding off of misfortune, ~ for the accomplishment of all good fortune, sabbabhayavinsya: ~ paritta brtha magala. for the destruction of all fear: ~ please chant the auspicious safeguard.

Vipattipaibhya, ~ sabbasampattisiddhiy, For the warding off of misfortune, ~ for the accomplishment of all good fortune, sabbarogavinsya: ~ paritta brtha magala. for the destruction of all disease: ~ please chant the auspicious safeguard.

(A senior monk establishes the audience in the refuges and virtuous practices, and then encourages them with a teaching appropriate to the occasion, after which the chanting begins with an invitation to the gods to attend the ceremony and listen to the recital:)

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Mahparitta

Devrdhan The Invitation to the Gods

Samant cakkavesu ~ atrgacchantu devat May the gods from all over the universe assemble here saddhamma Munirjassa ~ suantu saggamokkhada: and listen to the King of the Sage's true Dhamma about heaven and release: Parittassavaaklo aya bhadant!1 Reverend Sirs, this is the time for hearing the safeguard! Parittassavaaklo aya bhadant! Reverend Sirs, this is the time for hearing the safeguard! Parittassavaaklo aya bhadant! Reverend Sirs, this is the time for hearing the safeguard!

Namakkra Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Paiccasamuppda Conditional Arising

Avijjpaccay sakhr, Because of ignorance there are (volitional) processes, sakhrapaccay via, because of (volitional) processes: consciousness, viapaccay nmarpa, because of consciousness: mind and body,

Sometimes recited as: Dhammassavaaklo aya bhadant! or Dhammaparittassavaaklo aya bhadant!

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Mahparitta

nmarpapaccay sayatana, because of mind and body: the six sense spheres, sayatanapaccay phasso, because of the six sense spheres: contact, phassapaccay vedan, because of contact: feeling, vedanpaccay tah, because of feeling: craving, tahpaccay updna, because of craving: attachment, updnapaccay bhavo, because of attachment: continuation, bhavapaccay jti, because of continuation: birth, jtipaccay jarmaraa, because of birth: old age, death, sokaparidevadukkhadomanassupys sambhavanti, grief, lamentation, pain, sorrow, and despair (all) originate, evam-etassa kevalassa dukkhakkhandhassa samudayo hoti. and so this whole mass of suffering comes to arise. Avijjya tveva asesavirganirodh sakhranirodho, But with the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes, sakhranirodh vianirodho, with the cessation of (volitional) processes, the cessation of consciousness, vianirodh nmarpanirodho, with the cessation of consciousness, the cessation of mind and body, nmarpanirodh sayatananirodho, with the cessation of mind and body, the cessation of the six sense spheres, sayatananirodh phassanirodho, with the cessation of the six sense spheres, the cessation of contact, phassanirodh vedannirodho, with the cessation of contact, the cessation of feeling,

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Mahparitta

vedannirodh tahnirodho, with the cessation of feeling, the cessation of craving, tahnirodh updnanirodho, with the cessation of craving, the cessation of attachment, updnanirodh bhavanirodho, with the cessation of attachment, the cessation of continuation, bhavanirodh jtinirodho, with the cessation of continuation, the cessation of birth, jtinirodh jarmaraa with the cessation of birth, old age, death, sokaparidevadukkhadomanassupys nirujjhanti, grief, lamentation, pain, sorrow, and despair (all) cease, evam-etassa kevalassa dukkhakkhandhassa nirodho hoti. and so there is a cessation of this whole mass of suffering.

Pahama-Buddhavacana The First Words of the Buddha

Anekajtisasra ~ sandhvissa anibbisa Through countless births in sasra ~ I have wandered without finding gahakraka gavesanto: ~ dukkh jti punappuna. the housebuilder I was seeking: ~ born and suffering again and again. Gahakraka dihosi! ~ Puna geha na khasi: O housebuilder, now you are seen! ~ You will not build the house again: sabb te phsuk bhagg, ~ gahaka visakhita, all your rafters have been broken, ~ and the ridgepole has been destroyed, visakhragata citta, ~ tahna khayam-ajjhag ti. my mind has reached the unconditioned, ~ and craving's end has been achieved.

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Buddhaguavandan Worshipping the Virtues of the Buddha

Iti pi so Bhagav Araha Sammsambuddho, Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, vijjcaraasampanno Sugato lokavid, the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds, anuttaro purisadammasrath, the unsurpassed guide for those people who need taming, Satth devamanussna Buddho Bhagav ti. the Teacher of gods and men, the Buddha, the Gracious One.

Dhammaguavandan Worshipping the Virtues of the Dhamma

Svkkhto Bhagavat Dhammo, sandihiko, akliko, The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject to time, ehipassiko, opanayiko, paccatta veditabbo vih ti. inviting inspection, onward leading, and can be understood by the wise for themselves.

Saghaguavandan Worshipping the Virtues of the Sagha

Supaipanno Bhagavato svakasagho, The Gracious One's Sagha of disciples are good in their practice, ujupaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are straight in their practice, yapaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are systematic in their practice, smcipaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are correct in their practice, yad-ida cattri purisayugni aha purisapuggal, that is to say, the four pairs of persons, the eight individual persons, esa Bhagavato svakasagho, this is the Gracious One's Sagha of disciples,

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Mahparitta

huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo, they are worthy of offerings, of hospitality, of gifts, and of reverential salutation, anuttara puakkhetta lokass ti. they are an unsurpassed field of merit for the world.

Verse of Blessing
Etena saccavajjena ~ ptu tva ratanattaya! By this declaration of the truth ~ may the three treasures appear to you! Etena saccavajjena ~ ptu tva ratanattaya! By this declaration of the truth ~ may the three treasures appear to you! Etena saccavajjena ~ ptu tva ratanattaya! By this declaration of the truth ~ may the three treasures appear to you!

Jayamagalagth Verses on the Blessings of Success

Bhu sahassam-abhinimmitasyudha ta, Mra, the terrible one, who had created a thousand arms with weapons, Girimekhala uditaghorasasenamra, and had mounted on (the elephant) Girimekhala, with his army, dndidhammavidhin jitav munindo did the lord of sages defeat by such things as generosity and so forth ta tejas bhavatu te jayamagalni! [1] through that resplendent power may you have the blessings of success!

Mrtirekam-abhiyujjhita sabbaratti, Even more terrible than Mra was the impatient and obdurate yakkha lavaka, ghora pan' lavakam-akkhamathaddhayakkha, who fought (with the Buddha) throughout the whole night, khantsudantavidhin jitav munindo (him) did the lord of sages defeat by his patience and self-control

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Mahparitta

ta tejas bhavatu te jayamagalni! [2] through that resplendent power may you have the blessings of success!

Nlgiri gajavara atimattabhta, The great elephant Nlgiri, who was completely intoxicated, dvaggicakkam-asanva sudrua ta, fearful, like a jungle fire, a flaming discus, or a flash of lightning, mettambusekavidhin jitav munindo did the lord of sages defeat by sprinkling (him) with the waters of friendliness ta tejas bhavatu te jayamagalni! [3] through that resplendent power may you have the blessings of success!

Ukkhittakhaggam-atihatthasudrua ta With a sword that was lifted high in his outstretched hand, that very fearsome (bandit) dhva tiyojanapathagulimlavanta: the one with a finger necklace (Agulimla) ran for (the whole of) three leagues up the path: iddhbhisakhatamano jitav munindo (him) did the lord of sages defeat with the psychic powers created in his mind ta tejas bhavatu te jayamagalni! [4] through that resplendent power may you have the blessings of success!

Katvna kaham-udara iva gabbhiny, Having made her midriff (look large) with a piece of wood, like one who is pregnant, Cicya duhavacana janakyamajjhe: Cic (then spoke) wicked words in the midst of a group of people: santena somavidhin jitav munindo (her) did the lord of sages defeat by means of his gentleness and peacefulness ta tejas bhavatu te jayamagalni! [5] through that resplendent power may you have the blessings of success!

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Sacca vihya mati-Saccakavdaketu, The arrogant Saccaka, who had given up the truth, and had challenged (the Buddha) to a debate, vdbhiropitamana ati-andhabhta, with his mind fixed on his argument, completely blind to the truth, papadpajalito jitav munindo (him) did the lord of sages defeat with the shining lamp of true wisdom ta tejas bhavatu te jayamagalni! [6] through that resplendent power may you have the blessings of success!

Nandopanandabhujaga vibudha mahiddhi, Taming the wise dragon Nandopananda, who had great power, puttena therabhujagena dampayanto, by way of his son (Moggallna), who was a dragon of an elder, iddhpadesavidhin jitav munindo (thus) did the lord of sages defeat (him) by instructing (his son to use) psychic power ta tejas bhavatu te jayamagalni! [7] through that resplendent power may you have the blessings of success!

Dugghadihibhujagena sudahahattha, He whose hand was badly bitten by the serpent of wrongly taken up views, brahma visuddhijutim-iddhi-Bakbhidhna, the brahma Baka, who was clear and bright, and who possessed psychic powers, gadena vidhin jitav munindo did the lord of sages defeat with the medicine of his super-knowledge ta tejas bhavatu te jayamagalni! [8] through that resplendent power may you have the blessings of success!

Et pi Buddhajayamagala-ahagth, He who recites these eight verses each and every day, yo vcako dinadine sarate-m-atand, which are about the Buddha's (many) blessd successes, and remembers them with diligence,

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hitvnanekavividhni cupaddavni, after giving up (all) the many and various kinds of adversity, mokkha sukha adhigameyya naro sapao. [9] that wise man will (soon thereafter) attain both freedom and happiness.

Mahmagalasutta The Discourse on the Great Blessings

Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Atha kho aatar devat abhikkantya rattiy, Then a certain god, towards the end of the night, abhikkantava kevalakappa Jetavana obhsetv, having lit up the whole of Jeta's Wood with his surpassing beauty, yena Bhagav tenupasakami, approached the Gracious One, upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi. and after approaching and worshipping the Gracious One, he stood on one side. Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi: While standing on one side that god addressed the Gracious One with a verse:

Bah dev manuss ca ~ magalni acintayu Many are the gods and the men ~ who have thought about the blessings kakhamn sotthna: ~ brhi magalam-uttama. [1] hoping for safety: ~ now please say what is the supreme blessing.

Asevan ca blna, ~ paitna-ca sevan, Not associating with fools, ~ but associating with the wise, pj ca pjanyna: ~ eta magalam-uttama. [2] honouring those worthy of honour: ~ this is the supreme blessing.

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Mahparitta

Pairpadesavso ca, ~ pubbe ca katapuat, Living in a suitable place, ~ formerly having done good deeds, attasammpaidhi ca: ~ eta magalam-uttama. [3] having the right aspiration for oneself: ~ this is the supreme blessing.

Bhusacca-ca sippa-ca, ~ vinayo ca susikkhito, Having great learning and craft, ~ being disciplined and well trained, subhsit ca y vc: ~ eta magalam-uttama. [4] and whatever words are well spoken: ~ this is the supreme blessing.

Mtpitu-upahna, ~ puttadrassa sagaho, Attending on one's mother and father, ~ looking after one's wife and children, ankul ca kammant: ~ eta magalam-uttama. [5] having work that is not agitating: ~ this is the supreme blessing.

Dna-ca Dhammacariy ca, ~ takna-ca sagaho, Giving, and living by the Dhamma, ~ and looking after one's relatives, anavajjni kammni: ~ eta magalam-uttama. [6] (performing) actions that are blameless: ~ this is the supreme blessing. rati virati pp, ~ majjapn ca saamo, Abstaining, refraining, from bad deeds, ~ restraint from intoxicating drink, appamdo ca dhammesu: ~ eta magalam-uttama. [7] being heedful regarding (all) things: ~ this is the supreme blessing.

Gravo ca nivto ca, ~ santuh ca kataut, Having respect and being humble, ~ being satisfied and grateful, klena Dhammasavaa: ~ eta magalam-uttama. [8] listening to the Dhamma at the right time: ~ this is the supreme blessing.

Khant ca sovacassat, ~ samana-ca dassana, Being patient and easily spoken to, ~ seeing ascetics, klena Dhammaskacch: ~ eta magalam-uttama. [9] discussing the Dhamma at the right time: ~ this is the supreme blessing.

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Mahparitta

Tapo ca brahmacariya-ca, ~ ariyasaccnadassana, Austerity, living spiritually, ~ insight into the noble truths, nibbnasacchikiriy ca: ~ eta magalam-uttama. [10] the experience of Nibbna: ~ this is the supreme blessing.

Phuhassa lokadhammehi, ~ citta yassa na kampati, He whose mind does not waver, when it is touched by worldly things, asoka viraja khema: ~ eta magalam-uttama. [11] being griefless, dustless, and secure: ~ this is the supreme blessing.

Etdisni katvna, ~ sabbattha-m-aparjit, Having done as here directed, ~ being undefeated everywhere, sabbattha sotthi gacchanti: ~ ta tesa magalam-uttaman-ti. [12] they go everywhere in safety: ~ for them this is the supreme blessing.

Verse of Blessing
Etena saccavajjena ~ sotthi te hotu sabbad! By this declaration of the truth ~ may you be safe at all times! Etena saccavajjena ~ hotu te jayamagala! By this declaration of the truth ~ may you have the blessing of success! Etena saccavajjena ~ sabbarogo vinassatu! By this declaration of the truth ~ may all disease be destroyed!

Karayamettasutta The Discourse on how Friendliness Meditation should be Done

Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca: What should be done by one skilled in goodness, ~ who has comprehended the state of peace: sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1] he ought to be able, straight, and upright, ~ easy to speak to, meek, without conceit, santussako ca subharo ca, ~ appakicco ca sallahukavutti, satisfied (with little), easy to support, ~ free from duties, and light in living, santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2] with faculties at peace, prudent, ~ not forward, and greedless among the families,

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Mahparitta

na ca khudda samcare kici ~ yena vi pare upavadeyyu. he should not do the slightest thing ~ whereby others who are wise might find fault (with him). Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3] (May all beings) be happy and secure, ~ may all beings in their hearts be happy! Ye keci pabhtatthi ~ tas v thvar v anavases, Whatsoever breathing beings there are ~ trembling, firm, or any other (beings), dgh v ye mahant v, ~ majjhim rassakukathl, [4] whether they be long or great, ~ of middle size, short, tiny, or of compact (body), dih v ye ca addih, ~ ye ca dre vasanti avidre, those who are seen, and those who are unseen, ~ those who live far away, those who are near, bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5] those who are born, and those who still seek birth ~ may all beings in their hearts be happy! Na paro para nikubbetha, ~ ntimaetha katthaci na kaci, No one should cheat another, ~ nor should he despise anyone wherever he is, byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6] he should not long for suffering for another because of anger or resentment. Mt yath niya putta ~ yus ekaputtam-anurakkhe, In the same way as a mother would protect her child, ~ her only child, with her life, evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7] so too towards all beings ~ one should develop the measureless thought (of friendliness). Metta-ca sabbalokasmi ~ mnasa bhvaye aparima, Towards the entire world he should develop the measureless thought of friendliness, uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8] above, below, and across (the middle), ~ without barriers, hate, or enmity. Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho, Standing, walking, sitting, ~ lying, for as long as he is without torpor, eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9] he should be resolved on this mindfulness, ~ for this, they say here, is the (true) spiritual life.

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Mahparitta

Dihi-ca anupagamma, ~ slav dassanena sampanno, Without going near to (wrong) views, ~ virtuous, and endowed with (true) insight, kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10] having removed (all) greed for sense pleasures, ~ he will never come to lie in a womb again.

Verse of Blessing
Etena saccavajjena ~ sotthi te hotu sabbad! By this declaration of the truth ~ may you be safe at all times! Etena saccavajjena ~ hotu te jayamagala! By this declaration of the truth ~ may you have the blessing of success! Etena saccavajjena ~ sabbarogo vinassatu! By this declaration of the truth ~ may all disease be destroyed!

Ratanasutta The Discourse on the Treasures

Yndha bhtni samgatni, ~ Bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Sabbe va bht suman bhavantu, ~ atho pi sakkacca suantu bhsita. [1] May the minds of all those beings be happy, ~ and may they listen carefully to what is said.

Tasm hi bht nismetha sabbe, ~ metta karotha mnusiy pajya, Therefore, all of you beings, be attentive, ~ be friendly towards this generation of men, Div ca ratto ca haranti ye bali, ~ tasm hi ne rakkhatha appamatt. [2] They who bring offerings by day and by night, ~ therefore, being heedful, you must protect them.

Ya kici vitta - idha v hura v ~ saggesu v - ya ratana pata Whatever riches there are - here or hereafter ~ or in the heavens - that excellent treasure Na no sama atthi Tathgatena ~ idam-pi Buddhe ratana pata: Is not equal unto the Realised One ~ this excellent treasure is in the Buddha: Etena saccena suvatthi hotu! [3] By virtue of this truth may there be safety!

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Mahparitta

Khaya virga amata pata ~ yad-ajjhag Sakyamun samhito, (Craving's) end, dispassion, deathlessness, excellence ~ that which the concentrated Sakyan sage attained, Na tena dhammena samatthi kici ~ idam-pi Dhamme ratana pata: There is nothing that is equal to that state ~ this excellent treasure is in the Dhamma: Etena saccena suvatthi hotu! [4] By virtue of this truth may there be safety!

Yam-Buddhaseho parivaay suci ~ samdhim-nantarika-am-hu, That which the great Buddha praised as being pure ~ the concentration said to have immediate (result), Samdhin tena samo na vijjati ~ idam-pi Dhamme ratana pata: No equal to that concentration is found ~ this excellent treasure is in the Dhamma Etena saccena suvatthi hotu! [5] By virtue of this truth may there be safety!

Ye puggal aha sata pasatth ~ cattri etni yugni honti, Those eight individuals praised by the good ~ there are these four pairs (of persons), Te dakkhieyy Sugatassa svak, ~ etesu dinnni mahapphalni, Those disciples of the Fortunate One are worthy of gifts, ~ those things that have been given to them have great fruit, Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [6] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Ye suppayutt manas dahena ~ nikkmino Gotamassanamhi, Those who have firm minds that are devoted to Gotama's teaching, being free from sense desire, Te pattipatt amata vigayha ~ laddh mudh nibbuti bhujamn, Having attained they entered the deathless ~ are enjoying emancipation, obtained for free, Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [7] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo, Just as a locking post stuck fast in the earth ~ does not waver on account of the four winds,

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Mahparitta

Tathpama sappurisa vadmi, ~ yo ariyasaccni avecca passati, Just like this, I say, is the person who is true, ~ the one who sees the noble truths completely, Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [8] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Ye ariyasaccni vibhvayanti, ~ gambhrapaena sudesitni, Those who clearly distinguish the noble truths, ~ which have been well preached by the one with great wisdom, Kicpi te honti bhusappamatt ~ na te bhava ahama diyanti, No matter how great they become in heedlessness ~ still they do not take up an eighth existence, Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [9] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Sah vassa dassanasampadya ~ tayas su dhamm jahit bhavanti: With his attainment of (liberating) insight ~ there are three things that are given up: Sakkyadihi vicikicchita-ca ~ slabbata v pi yad-atthi kici. Embodiment view, uncertainty, ~ and whatever (grasping at) virtue and practices there is. Cathapyehi ca vippamutto, ~ cha cbhihnni abhabbo ktu, He is free from (rebirth in) the four lower worlds, ~ and he is incapable of the six great crimes, Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [10] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Kicpi so kamma karoti ppaka ~ kyena vc uda cetas v, Whatever bad actions he performs ~ by way of body, speech, or mind, Abhabbo so tassa paicchdya ~ abhabbat dihapadassa vutt, He is incapable of covering it up: ~ this incapacity is said of one who has seen the state (of peace), Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [11] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

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Mahparitta

Vanappagumbe yath phussitagge ~ gimhnamse pahamasmi gimhe, Just like a tall woodland tree crowned with flowers ~ in the summer months, in the early summer, Tathpama Dhammavara adesay, ~ Nibbnagmi paramahitya, Just like this he preached the Dhamma which is best, ~ which goes to Nibbna, the highest benefit, Idam-pi Buddhe ratana pata: ~ etena saccena suvatthi hotu! [12] This excellent treasure is in the Buddha: ~ by virtue of this truth may there be safety!

Varo vara varado varharo, ~ anuttaro Dhammavara adesay, The best one, knowing the best, giving the best, brought the best, ~ the unsurpassed one preached the Dhamma which is best, Idam-pi Buddhe ratana pata: ~ etena saccena suvatthi hotu! [13] This excellent treasure is in the Buddha: ~ by virtue of this truth may there be safety!

Kha pura nava natthi sambhava, ~ virattacitt yatike bhavasmi, The old is destroyed, and nothing new is produced, ~ their minds are unexcited by future rebirth, Te khabj avirhicchand, ~ nibbanti dhr yathyam-padpo, They have destroyed the seeds, and have no desire for growth, ~ the wise are still, just as this lamp (is still), Idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [14] This excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

(Spoken by Sakka, lord of the gods:)

Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Buddha namassma - suvatthi hotu! [15] Gods and men revere the Realised One, ~ we honour the Buddha - may there be safety!

Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Dhamma namassma - suvatthi hotu! [16] Gods and men revere the Realised One, ~ we honour the Dhamma - may there be safety!

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Mahparitta

Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Sagha namassma - suvatthi hotu! [17] Gods and men revere the Realised One, ~ we honour the Sagha - may there be safety!

Verse of Blessing
Etena saccavajjena ~ sotthi te hotu sabbad! By this declaration of the truth ~ may you be safe at all times! Etena saccavajjena ~ hotu te jayamagala! By this declaration of the truth ~ may you have the blessing of success! Etena saccavajjena ~ sabbarogo vinassatu! By this declaration of the truth ~ may all disease be destroyed!

Abhayaparitta Protection Verses

Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, Whatever bad sign, inauspicious event, ~ or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Buddha!

Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, Whatever bad sign, inauspicious event, ~ or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Dhamma!

Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, whatever bad sign, inauspicious event, ~ or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Saghnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Sagha!

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Mahparitta

Mahjayamagalagth The Verses on the Great Blessings of Success

Mahkruiko ntho, ~ hitya sabbapina, The lord of great compassion, ~ for the benefit of all living creatures, pretv pram sabb ~ patto Sambodhim-uttama. having fulfilled all the perfections ~ has attained supreme and Complete Awakening. Etena saccavajjena ~ hotu te jayamagala! [1] By this declaration of the truth ~ may you have the blessing of success!

Jayanto Bodhiy mle ~ Sakyna nandivaddhano Succeeding at the root of the Bodhi tree ~ he furthered the Sakyans' joy eva tuyha jayo hotu, ~ jayassu jayamagala! [2] so may you be successful, ~ may you succeed with the blessing of success!

Sakkatv Buddharatana, ~ osadha uttama vara, Having honoured the Buddha treasure, ~ the best and supreme medicine, hita devamanussna, ~ Buddhatejena sotthin of benefit to gods and men, ~ by the blessd power of the Buddha nassantupaddav sabbe, ~ dukkh vpasamentu te! [3] may all adversities perish, ~ and all suffering come to an end for you!

Sakkatv Dhammaratana, ~ osadha uttama vara, Having honoured the Dhamma treasure, ~ the best and supreme medicine, parihpasamana, ~ Dhammatejena sotthin which brings fevers to an end, ~ by the blessd power of the Dhamma nassantupaddav sabbe, ~ bhay vpasamentu te! [4] may all adversities perish, ~ and all fear come to an end for you!

Sakkatv Sagharatana, ~ osadha uttama vara, Having honoured the Sagha treasure, ~ the best and supreme medicine, huneyya phuneyya, ~ Saghatejena sotthin worthy of gifts and hospitality, ~ by the blessd power of the Sagha nassantupaddav sabbe, ~ rog vpasamentu te! [5] may all adversities perish, ~ and all disease come to an end for you!
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Mahparitta

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Buddhasama natthi: ~ tasm sotth bhavantu te! [6] no treasure is equal to the Buddha: ~ through this (truth) may you be safe!

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Dhammasama natthi: ~ tasm sotth bhavantu te! [7] no treasure is equal to the Dhamma: ~ through this (truth) may you be safe!

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Saghasama natthi: ~ tasm sotth bhavantu te! [8] no treasure is equal to the Sagha: ~ through this (truth) may you be safe!

Natthi me saraa aa, ~ Buddho me saraa vara! For me there is no other refuge, ~ for me the Buddha is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [9] By this declaration of the truth ~ may you have the blessing of success!

Natthi me saraa aa, ~ Dhammo me saraa vara! For me there is no other refuge, ~ for me the Dhamma is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [10] By this declaration of the truth ~ may you have the blessing of success!

Natthi me saraa aa, ~ Sagho me saraa vara! For me there is no other refuge, ~ for me the Sagha is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [11] By this declaration of the truth ~ may you have the blessing of success!

Sabbtiyo vivajjantu ~ sabbarogo vinassatu, May you avoid all calamities ~ and may all disease be destroyed, m te bhavatvantaryo, ~ sukh dghyuko bhava! may there be no obstacles for you, ~ may you be happy and live long!

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Mahparitta

Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Buddhnubhvena ~ sad sotth bhavantu te! by the power of all the Buddhas ~ may you be safe forever!

Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Dhammnubhvena ~ sad sotth bhavantu te! by the power of all that is Dhamma ~ may you be safe forever!

Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Saghnubhvena ~ sad sotth bhavantu te! by the power of the whole Sagha ~ may you be safe forever!

Nakkhattayakkhabhtna, ~ ppaggahanivra, Warding off all unlucky stars, yakkhas, bhtas, and evil planets, parittassnubhvena ~ hantu tesa upaddave! by the power of this safeguard ~ may all their adversities end!

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Catubhavrapi The Text of the Four Recitals

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Pahamakabhavra The First Recital

Namo tassa Bhagavato Arahato Sammsambuddhassa x 3 Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha x 3

1: Saraagamana1 Going for Refuge

Buddha saraa gacchmi I go to the Buddha for refuge Dhamma saraa gacchmi I go to the Dhamma for refuge Sagha saraa gacchmi I go to the Sagha for refuge

Dutiyam-pi Buddha saraa gacchmi For a second time I go to the Buddha for refuge Dutiyam-pi Dhamma saraa gacchmi For a second time I go to the Dhamma for refuge Dutiyam-pi Sagha saraa gacchmi For a second time I go to the Sagha for refuge

Tatiyam-pi Buddha saraa gacchmi For a third time I go to the Buddha for refuge Tatiyam-pi Dhamma saraa gacchmi For a third time I go to the Dhamma for refuge Tatiyam-pi Sagha saraa gacchmi For a third time I go to the Sagha for refuge

PPV2: Saragamana
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Pahamakabhavra

2: Dasasikkhpadni The Ten Training Rules

Ptipt veramasikkhpada [1] The training rule of refraining from killing living creatures Adinndn veramasikkhpada [2] The training rule of refraining from taking what has not been given Abrahmacariy veramasikkhpada [3] The training rule of refraining from unchastity Musvd veramasikkhpada [4] The training rule of refraining from false speech Surmerayamajjapamdahn veramasikkhpada [5] The training rule of refraining from liquor, wines, or intoxicants which cause heedlessness. Viklabhojan veramasikkhpada [6] The training rule of refraining from eating at the wrong time Naccagtavditaviskadassan veramasikkhpada [7] The training rule of refraining from dances, songs, music, and watching shows Mlgandhavilepanadhraamaanavibhsanahn veramasikkhpada [8] The training rule of refraining from adorning or ornamenting (oneself) by wearing garlands, scents, or ointments Uccsayanamahsayan veramasikkhpada [9] The training rule of refraining from lofty or grand beds Jtarparajatapaiggaha veramasikkhpada [10] The training rule of refraining from accepting gold or money

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Pahamakabhavra

3: Smaerapaha1 The Questions to the Novice

Eka nma ki? What is said to be one? Dve nma ki? What is said to be two? Ti nma ki? What is said to be three? Cattri nma ki? What is said to be four? Paca nma ki? What is said to be five? Sabbe satt hrahitik. All beings subsist on food. Nma-ca rpa-ca. Mind and body. Tisso vedan. The three feelings. Cattri ariyasaccni. The four noble truths. Pacupdnakkhandh.2 The five constituent groups (of mind and body) that provide fuel for attachment. Cha ajjhattikni yatanni. The six internal sense spheres. Satta Bojjhag. The seven factors of Awakening. Ariyo ahangiko maggo. The noble path with eight factors. Nava sattvs. The nine abodes of beings. Dasahagehi samanngato Arah ti vuccat ti. When endowed with ten factors he is said to be Worthy.

Cha nma ki? What is said to be six? Satta nma ki? What is said to be seven? Aha nma ki? What is said to be eight? Nava nma ki? What is said to be nine? Dasa nma ki? What is said to be ten?

1 2

MPP, PPV, PPV2: Smaerapaho PPV2: Pacpdnakkhandh

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Pahamakabhavra

4: Dvattiskra1 The Thirty Two Fold Nature

Atthi imasmi kye: There are in this body: kes, lom, nakh, dant, taco, hairs of the head, body hairs, nails, teeth, skin, masa, nahru, ahi, ahimij,2 vakka, flesh, sinews, bones, bone-marrow, kidney, hadaya, yakana, kilomaka, pihaka, papphsa, heart, liver, pleura, spleen, lungs, anta, antagua, udariya, karsa, intestines, mesentery, undigested food, excrement, pitta, semha, pubbo, lohita, sedo, medo, bile, phlegm, pus, blood, sweat, fat, assu, vas, kheo, sighnik, lasik, mutta, tears, grease, spit, mucus, synovic fluid, urine, matthake matthalugan-ti.3 and the brain in the head.

1 2 3

MPP, PPV, PPV2: Dvattiskro PPV, PPV2: ahimija PPV: matthake matthalungant-ti
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Pahamakabhavra

5: Paccavekkha The Reflections

Paisakh yoniso cvara paisevmi, With proper discernment I make use of the robe, yvad-eva stassa paightya, uhassa paightya, only to ward off the cold, to ward off the heat, asamakasavttapasirisapasamphassna paightya, to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and creeping things, yvad-eva hirikopnapaicchdanattha. [1] only as a cover for the shameful parts.

Paisakh yoniso piapta paisevmi, With proper discernment I make use of almsfood, neva davya, na madya, na maanya, na vibhsanya,1 not for sport, or for showing off, not for ornament, or for adornment, yvad-eva imassa kyassa hitiy ypanya, but only to maintain this body, and to carry on, vihisparatiy brahmacariynuggahya, to inhibit annoyance, and to assist in the spiritual life, iti pura-ca vedana paihakhmi, and so I will get rid of any old feeling, nava-ca vedana na uppdessmi, and not produce any new feeling, ytr ca me bhavissati, anavajjat ca phsuvihro c ti. [2] and I will carry on, being blameless, and living comfortably.

MPP: vibhusanya
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Pahamakabhavra

Paisakh yoniso sensana paisevmi, With proper discernment I make use of a dwelling, yvad-eva stassa paightya, uhassa paightya, only to ward off the cold, to ward off the heat, asamakasavttapasirisapasamphassna paightya, to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and serpents, yvad-eva utuparissayavinodana paisallnrmattha. [3] only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.

Paisakh yoniso gilnapaccayabhesajjaparikkhra paisevmi, With proper discernment I make use of the requisite of medicine for support when sick, yvad-eva uppannna veyybdhikna vedanna paightya only to ward off oppressive feelings that have arisen abypajjhaparamaty ti. [4] and at least be free from oppression.

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Pahamakabhavra

6: Dasadhammasutta The Discourse on the Ten Things

Introductory Verse Bhikkhna guasayutta ~ ya desesi Mahmuni, This is what the Great Sage preached about the qualities of the monks, ya sutv paipajjanto, ~ sabbadukkh pamuccati. after hearing it, and while practising, ~ he is freed from all suffering. Sabbalokahitatthya ~ paritta ta bhamahe.1 For the whole world's benefit and welfare ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, saying: Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu, Monks!, Reverend Sir! those monks replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Dasa ime bhikkhave dhamm There are these ten things, monks, pabbajitena abhiha paccavekkhitabb. that one who has gone forth should frequently reflect on. Katame dasa? What are the ten?

PPV, PPV2: omit this line

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Vevaiyamhi ajjhupagato1 ti, I have become one who has no class, pabbajitena abhiha paccavekkhitabba. [1] one who has gone forth should frequently reflect on this. Parapaibaddh me jvik ti, I am bound to others for my livelihood, pabbajitena abhiha paccavekkhitabba. [2] one who has gone forth should frequently reflect on this. Ao me kappo karayo ti, I should comport myself differently, pabbajitena abhiha paccavekkhitabba. [3] one who has gone forth should frequently reflect on this. Kacci nu kho me att slato na upavadat? ti Can I myself find no fault with my virtue? pabbajitena abhiha paccavekkhitabba. [4] one who has gone forth should frequently reflect on this. Kacci nu kho ma anuvicca vi sabrahmacr, Will my wise companions in the spiritual life, after testing me, slato na upavadant? ti find no fault with my virtue?, pabbajitena abhiha paccavekkhitabba. [5] one who has gone forth should frequently reflect on this. Sabbehi me piyehi manpehi nnbhvo vinbhvo ti, There is alteration in, and separation from, all that is dear and appealing to me, pabbajitena abhiha paccavekkhitabba. [6] one who has gone forth should frequently reflect on this. Kammassakomhi, kammadydo, kammayoni, It is actions that I own, it is actions that I am heir to, it is actions that I am born from, kammabandhu, kammapaisarao actions are my kinsfolk, actions are my refuge ya kamma karissmi, kalya v ppaka v, whatever actions I perform, whether good or bad,
1

CBhp, PPV2: ajjhpagato

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tassa dydo bhavissm ti, to that I will be the heir, pabbajitena abhiha paccavekkhitabba. [7] one who has gone forth should frequently reflect on this. Katha bhtassa me rattidiv vtipatant? ti In what way do the nights and days pass for me? pabbajitena abhiha paccavekkhitabba. [8] one who has gone forth should frequently reflect on this. Kacci nu khoha sugre abhiramm? ti Do I delight in empty places? pabbajitena abhiha paccavekkhitabba. [9] one who has gone forth should frequently reflect on this. Atthi nu kho me uttarimanussadhamm Has a state beyond (ordinary) human beings alam-ariyaadassanaviseso - adhigato? the distinction of what is truly noble knowledge and seeing - been attained by me? Soham pacchime kle sabrahmacrhi puho, Will I at the end, when questioned by my companions in the spiritual life, na maku bhavissm? ti not be embarrassed? pabbajitena abhiha paccavekkhitabba. [10] one who has gone forth should frequently reflect on this. Ime kho bhikkhave dasadhamm, These are the ten things, monks, pabbajitena abhiha paccavekkhitabb ti. that one who has gone forth should frequently reflect on. Idam-avoca Bhagav, The Gracious One said this, attaman te bhikkh Bhagavato bhsita abhinandun-ti. and those monks were uplifted and greatly rejoiced in the Gracious One's words.

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7: Mahmagalasutta The Discourse on the Great Blessings

Introductory Verses Ya magala dvdasasu ~ cintayisu sadevak, What a blessing is was thought about by gods and men for twelve (years), sotthna ndhigacchanti; ~ ahatisa-ca magala but they did not attain (true) safety; ~ the thirty-eight blessings desita devadevena ~ sabbappavinsana. which were preached by the god of gods ~ make all that is bad perish. Sabbalokahitatthya ~ paritta ta bhamahe.1 For the whole world's benefit and welfare ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Atha kho aatar devat abhikkantya rattiy, Then a certain god, towards the end of the night, abhikkantava kevalakappa Jetavana obhsetv, having lit up the whole of Jeta's Wood with his surpassing beauty, yena Bhagav tenupasakami, approached the Gracious One, upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi. and after approaching and worshipping the Gracious One, he stood on one side. Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi: While standing on one side that god addressed the Gracious One with a verse:

CBhp: mangala tam bhamahe

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Pahamakabhavra

Bah dev manuss ca ~ magalni acintayu Many are the gods and the men ~ who have thought about the blessings kakhamn sotthna: ~ brhi magalam-uttama. [1] hoping for safety: ~ now please say what is the supreme blessing.

Asevan ca blna, ~ paitna-ca sevan, Not associating with fools, ~ but associating with the wise, pj ca pjanyna: ~ eta magalam-uttama. [2] honouring those worthy of honour: ~ this is the supreme blessing.

Pairpadesavso ca, ~ pubbe ca katapuat, Living in a suitable place, ~ formerly having done good deeds, attasammpaidhi ca: ~ eta magalam-uttama. having the right aspiration for oneself: ~ this is the supreme blessing. [3]

Bhusacca-ca sippa-ca, ~ vinayo ca susikkhito, Having great learning and craft, ~ being disciplined and well trained, subhsit ca y vc: ~ eta magalam-uttama. [4] and whatever words are well spoken: ~ this is the supreme blessing.

Mtpitu-upahna, ~ puttadrassa sagaho, Attending on one's mother and father, ~ looking after one's wife and children, ankul ca kammant: ~ eta magalam-uttama. [5] having work that is not agitating: ~ this is the supreme blessing.

Dna-ca Dhammacariy ca, ~ takna-ca sagaho, Giving, and living by the Dhamma, ~ and looking after one's relatives, anavajjni kammni: ~ eta magalam-uttama. [6] (performing) actions that are blameless: ~ this is the supreme blessing.

rati virati pp, ~ majjapn ca saamo, Abstaining, refraining, from bad deeds, ~ restraint from intoxicating drink, appamdo ca dhammesu: ~ eta magalam-uttama. [7] being heedful regarding (all) things: ~ this is the supreme blessing.

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Gravo ca nivto ca, ~ santuh ca kataut, Having respect and being humble, ~ being satisfied and grateful, klena Dhammasavaa: ~ eta magalam-uttama. [8] listening to the Dhamma at the right time: ~ this is the supreme blessing.

Khant ca sovacassat, ~ samana-ca dassana, Being patient and easily spoken to, ~ seeing ascetics, klena Dhammaskacch: ~ eta magalam-uttama. [9] discussing the Dhamma at the right time: ~ this is the supreme blessing.

Tapo ca brahmacariya-ca, ~ ariyasaccnadassana, Austerity, living spiritually, ~ insight into the noble truths, nibbnasacchikiriy ca: ~ eta magalam-uttama. [10] the experience of Nibbna: ~ this is the supreme blessing.

Phuhassa lokadhammehi, ~ citta yassa na kampati, He whose mind does not waver, when it is touched by worldly things, asoka viraja khema: ~ eta magalam-uttama. [11] being griefless, dustless, and secure: ~ this is the supreme blessing.

Etdisni katvna, ~ sabbattha-m-aparjit, Having done as here directed, ~ being undefeated everywhere, sabbattha sotthi gacchanti: ~ ta tesa magalam-uttaman-ti. [12] they go everywhere in safety: ~ for them this is the supreme blessing.

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8. Ratanasutta The Discourse on the Treasures

Introductory Verses Koisatasahassesu ~ cakkavesu devat The gods in the ten hundred thousand million universes yassa patigahanti ~ ya-ca Vesliya pure, accepted that order (given) in the city of Vesli, rogmanusssadubbhikkha ~ sambhta tividha bhaya and disease, non-human beings, and famine ~ the threefold fear that had arisen khippam-antaradhpesi, ~ paritta ta bhamahe. was quickly brought to an end, ~ we will recite that safeguard. The Safeguard Yndha bhtni samgatni, ~ Bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, sabbe va bht suman bhavantu, ~ atho pi sakkacca suantu bhsita. [1] may the minds of all those beings be happy, ~ and may they listen carefully to what is said. Tasm hi bht nismetha sabbe, ~ metta karotha mnusiy pajya, Therefore, all of you beings, be attentive, ~ be friendly towards this generation of men, div ca ratto ca haranti ye bali, ~ tasm hi ne rakkhatha appamatt. [2] they who bring offerings by day and by night, ~ therefore, being heedful, you must protect them. Ya kici vitta - idha v hura v ~ saggesu v - ya ratana pata Whatever riches there are - here or hereafter ~ or in the heavens - that excellent treasure na no sama atthi Tathgatena ~ idam-pi Buddhe ratana pata: is not equal unto the Realised One ~ this excellent treasure is in the Buddha: etena saccena suvatthi hotu! [3] by virtue of this truth may there be safety!

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Khaya virga amata pata ~ yad-ajjhag Sakyamun samhito (Craving's) end, dispassion, deathlessness, excellence ~ that which the concentrated Sakyan sage attained na tena dhammena samatthi kici ~ idam-pi Dhamme ratana pata: there is nothing that is equal to that state - this excellent treasure is in the Dhamma: etena saccena suvatthi hotu! [4] by virtue of this truth may there be safety!

Yam-Buddhaseho parivaay suci ~ samdhim-nantarika-am-hu That which the great Buddha praised as being pure ~ the concentration said to have immediate (result) samdhin tena samo na vijjati ~ idam-pi Dhamme ratana pata: no equal to that concentration is found ~ this excellent treasure is in the Dhamma etena saccena suvatthi hotu! [5] by virtue of this truth may there be safety!

Ye puggal aha sata pasatth ~ cattri etni yugni honti Those eight individuals praised by the good ~ there are these four pairs (of persons) te dakkhieyy Sugatassa svak, ~ etesu dinnni mahapphalni those disciples of the Fortunate One are worthy of gifts, ~ those things that have been given to them have great fruit idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [6] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Ye suppayutt manas dahena ~ nikkmino Gotamassanamhi Those who have firm minds that are devoted to Gotama's teaching, being free from sense desire te pattipatt amata vigayha ~ laddh mudh nibbuti bhujamn having attained they entered the deathless ~ are enjoying emancipation, obtained for free idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [7] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

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Pahamakabhavra

Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo, Just as a locking post stuck fast in the earth ~ does not waver on account of the four winds, tathpama sappurisa vadmi, ~ yo ariyasaccni avecca passati just like this, I say, is the person who is true, ~ the one who sees the noble truths completely idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [8] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Ye ariyasaccni vibhvayanti, ~ gambhrapaena sudesitni, Those who clearly distinguish the noble truths, ~ which have been well preached by the one with great wisdom, kicpi te honti bhusappamatt ~ na te bhava ahama diyanti no matter how great they become in heedlessness ~ still they do not take up an eighth existence idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [9] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Sah vassa dassanasampadya ~ tayas su dhamm jahit bhavanti: With his attainment of (liberating) insight ~ there are three things that are given up: sakkyadihi vicikicchita-ca ~ slabbata v pi yad-atthi kici. embodiment view, uncertainty, ~ and whatever (grasping at) virtue and practices there is. Cathapyehi ca vippamutto, ~ cha cbhihnni abhabbo ktu He is free from (rebirth in) the four lower worlds, ~ and he is incapable of the six great crimes idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [10] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

Kicpi so kamma karoti ppaka ~ kyena vc uda cetas v, Whatever bad actions he performs ~ by way of body, speech, or mind, abhabbo so tassa paicchdya: ~ abhabbat dihapadassa vutt he is incapable of covering it up: ~ this incapacity is said of one who has seen the state (of peace) idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [11] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

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Vanappagumbe yath phussitagge ~ gimhnamse pahamasmi gimhe, Just like a tall woodland tree crowned with flowers ~ in the summer months, in the early summer, tathpama Dhammavara adesay, ~ Nibbnagmi paramahitya just like this he preached the Dhamma which is best, ~ which goes to Nibbna, the highest benefit idam-pi Buddhe ratana pata: ~ etena saccena suvatthi hotu! [12] this excellent treasure is in the Buddha: ~ by virtue of this truth may there be safety!

Varo vara varado varharo, ~ anuttaro Dhammavara adesay The best one, knowing the best, giving the best, brought the best, ~ the unsurpassed one preached the Dhamma which is best idam-pi Buddhe ratana pata: ~ etena saccena suvatthi hotu! [13] this excellent treasure is in the Buddha: ~ by virtue of this truth may there be safety!

Kha pura nava natthi sambhava, ~ virattacitt yatike bhavasmi, The old is destroyed, and nothing new is produced, ~ their minds are unexcited by future rebirth, te khabj avirhicchand, ~ nibbanti dhr yathyam-padpo they have destroyed the seeds, and have no desire for growth, ~ the wise are still, just as this lamp (is still) idam-pi Saghe ratana pata: ~ etena saccena suvatthi hotu! [14] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

(Spoken by Sakka, lord of the gods:)

Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Buddha namassma - suvatthi hotu! [15] gods and men revere the Realised One, ~ we honour the Buddha - may there be safety!

Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Dhamma namassma - suvatthi hotu! [16] gods and men revere the Realised One, ~ we honour the Dhamma - may there be safety!

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Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe, Whatever beings have come together here, ~ whether of the earth or in the firmament, Tathgata devamanussapjita, ~ Sagha namassma - suvatthi hotu! [17] gods and men revere the Realised One, ~ we honour the Sagha - may there be safety!

9: Karayamettasutta The Discourse on how Friendliness Meditation should be Done

Introductory Verses Yassnubhvato yakkh ~ neva dassenti bhisana, Because of the power of that (safeguard) the yakkhas ~ could not make fearful (sights) appear, yamhi ve cnuyujanto1 ~ ratti divam-antandito2 by practising that ~ diligently night and day sukha supati sutto ca ~ ppa kici na passati he sleeps happily, and while sleeping ~ does not see anything bad evam-diguopeta, ~ paritta ta bhamahe. it is endowed with such qualities, ~ we will recite that safeguard. The Safeguard Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca: What should be done by one skilled in goodness, ~ who has comprehended the state of peace: sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1] he ought to be able, straight, and upright, ~ easy to speak to, meek, without conceit, santussako ca subharo ca, ~ appakicco ca sallahukavutti, satisfied (with little), easy to support, ~ free from duties, and light in living, santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2] with faculties at peace, prudent, not forward, ~ and greedless among the families, na ca khudda samcare kici ~ yena vi pare upavadeyyu. he should not do the slightest thing whereby others who are wise might find fault (with him). Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3] (May all beings) be happy and secure, ~ may all beings in their hearts be happy!
1 2

CBhp: yamh ve cyunujanto; MPP: yamhi ce vnuyujanto CBhp: ratti divam-atamandito

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Ye keci pabhtatthi ~ tas v thvar v anavases, Whatsoever breathing beings there are - ~ trembling, firm, or any other (beings), dgh v ye mahant v, ~ majjhim rassakukathl, [4] whether they be long or great, ~ of middle size, short, tiny, or of compact (body), dih v ye ca addih, ~ ye ca dre vasanti avidre, those who are seen, and those who are unseen, ~ those who live far away, those who are near, bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5] those who are born, and those who still seek birth ~ may all beings in their hearts be happy! Na paro para nikubbetha, ~ ntimaetha katthaci na kaci, No one should cheat another, ~ nor should he despise anyone wherever he is, byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6] he should not long for suffering for another because of anger or resentment. Mt yath niya putta ~ yus ekaputtam-anurakkhe, In the same way as a mother would protect her child, her only child, with her life, evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7] so too towards all beings ~ one should develop the measureless thought (of friendliness). Metta-ca sabbalokasmi ~ mnasa bhvaye aparima, Towards the entire world he should develop the measureless thought of friendliness, uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8] above, below, and across (the middle), ~ without barriers, hate, or enmity. Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho, Standing, walking, sitting, ~ lying, for as long as he is without torpor, eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9] he should be resolved on this mindfulness, ~ for this, they say here, is the (true) spiritual life. Dihi-ca anupagamma, ~ slav dassanena sampanno, Without going near to (wrong) views, ~ virtuous, and endowed with (true) insight, kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10] having removed (all) greed for sense pleasures, ~ he will never come to lie in a womb again.

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10. Khandhaparitta The Safeguard of the Constituent Groups (of Mind & Body)
Introductory Verses Sabbsivisajtna ~ dibbamantgada viya, To all kinds of poisonous snakes ~ it is like the medicine of a divine charm, ya nsesi visa ghora ~ sesa cpi parissaya. it destroyed terrible poisons ~ and all other dangers. akkhettamhi1 sabbattha, ~ sabbad sabbapina, In this order's domain, (which is) everywhere, ~ always, for all living creatures, sabbaso pi vinseti, ~ paritta ta bhamahe. it thoroughly destroys (all dangers), ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tena kho pana samayena Svatthiya Then at that time near Svatthi aataro bhikkhu ahin daho klakato hoti. a certain monk was bitten by a snake and died. Atha kho sambahul2 bhikkh yena Bhagav tenupasakamisu, Then a great many monks approached the Gracious One, upasakamitv Bhagavanta abhivdetv, ekam-anta nisdisu. and after approaching and worshipping the Gracious One, they sat down on one side. Ekam-anta nisinn kho te bhikkh Bhagavanta etad-avocu: While sitting on one side those monks said this to the Gracious One:

1 2

CBhp: khettamhi PPV2: sabbahul ??

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Idha bhante Svatthiya, Here, reverend Sir, near Svatthi, aataro bhikkhu ahin daho klakato ti. a certain monk has been bitten by a snake and has died. Na ha nna so bhikkhave bhikkhu Surely, monks, that monk did not cattri ahirjakulni mettena cittena phari. suffuse the four royal families of snakes with a mind (full of) friendliness. Sace hi so bhikkhave bhikkhu cattri ahirjakulni mettena cittena phareyya For if, monks, that monk had suffused the four royal families of snakes with a mind (full of) friendliness na hi so bhikkhave bhikkhu ahin daho kla kareyya. then that monk, monks, would not have been bitten by a snake and died. Katamni cattri ahirjakulni? Who are the four royal families of snakes? Virpakkha ahirjakula, The Virpakkha royal family of snakes, Erpatha ahirjakula, the Erpatha royal family of snakes, Chabyputta ahirjakula, the Chabyputta royal family of snakes, Kahgotamaka ahirjakulam. the Kahgotamaka royal family of snakes. Na ha nna so bhikkhave bhikkhu Surely, monks, that monk did not imni cattri ahirjakulni mettena cittena phari. suffuse these four royal families of snakes with a mind (full of) friendliness. Sace hi so bhikkhave bhikkhu imni cattri ahirjakulni mettena cittena phareyya, For if, monks, that monk had suffused these four royal families of snakes with a mind (full of) friendliness, na hi so bhikkhave bhikkhu ahin daho kla kareyya. then that monk, monks, would not have been bitten by a snake and died. Anujnmi bhikkhave, I allow you, monks,

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imni cattri ahirjakulni mettena cittena pharitu, to suffuse these four royal families of snakes with a mind (full of) friendliness, attaguttiy attarakkhya attaparitty ti. to guard yourselves, to protect yourselves, to safeguard yourselves. Idam-avoca Bhagav, The Gracious One said this, ida vatv Sugato athpara etad-avoca Satth: and after saying this, the Fortunate One, the Teacher, said something more: Virpakkhehi me metta, ~ metta Erpathehi me, I am friendly with the Virpakkhas, ~ with the Erpathas I am friendly, Chabyputtehi me metta, ~ metta Kahgotamakehi ca. [1] I am friendly with the Chabyputtas, ~ and friendly with the Kahgotamakas. Apdakehi me metta, ~ metta dipdakehi me, I am friendly with those without feet, ~ with those with two feet I am friendly, catuppadehi1 me metta, ~ metta bahuppadehi me. [2] I am friendly with those with four feet, ~ with those with many feet I am friendly. M ma apdako hisi, ~ m ma hisi dipdako, May the one without feet not hurt me, ~ may the one with two feet not hurt me, m ma catuppado hisi, ~ m ma hisi bahuppado. [3] may the one with four feet not hurt me, ~ may the one with many feet not hurt me. Sabbe satt, sabbe p, ~ sabbe bht ca keval, May all beings, all living creatures, ~ all who are born, in their entirety, sabbe bhadrni passantu, ~ m kaci ppam-gam. [4] may all see prosperity, ~ may nothing bad come to anyone. Appamo Buddho! The Buddha is measureless! Appamo Dhammo! The Dhamma is measureless! Appamo Sagho! The Sagha is measureless!

CBhp: catuppdehi
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Pamavantni sirisapni, Measurable are creeping things, ahivicchik, satapad, unbhi, sarabh, msik. (such as) snakes, scorpions, centipedes, spiders, lizards, and rats. Kat me rakkh, kat me paritt, paikkamantu bhtni! I have made this protection, I have made this safeguard, may (all these) beings go away! Soha namo Bhagavato, namo sattanna Sammsambuddhnan-ti. I revere the Gracious One, I revere the seven Perfect Sambuddhas.

11: Mettnisasasutta1 The Discourse on the Advantages of Friendliness Meditation

Introductory Verse Aggikkhandhopama sutv ~ jtasavegabhikkhuna To the monks who felt a sense of urgency after hearing the simile on the mass of fire assdatthya desesi ~ ya paritta Mahmuni. the Great Sage preached this safeguard, for their welfare and satisfaction. Sabbalokahitatthya ~ paritta tam bhamahe. For the whole world's welfare and benefit ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, saying: Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu, Monks!, Reverend Sir! those monks replied to the Gracious One,

CBhp: Mettsutta
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Bhagav etad-avoca: and the Gracious One said this: Mettya bhikkhave cetovimuttiy, Monks, from the freedom of mind by friendliness meditation, sevitya, bhvitya, bahulkatya, ynkatya,1 when practised, developed, made much of, carried on, vatthukatya, anuhitya, paricitya, susamraddhya, established, maintained, augmented, and properly instigated, ekdasnisas pikakh. eleven advantages are to be expected. Katame ekdasa? What are the eleven? Sukha supati, [1] He sleeps happily, sukha paibujjhati, [2] he wakes up happily, na ppaka supina passati, [3] he does not see bad dreams, manussna piyo hoti, [4] he is dear to human beings, amanussna piyo hoti, [5] he is dear to non-human beings, devat rakkhanti, [6] the gods protect him, nssa aggi v visa v sattha v kamati, [7] neither fire, poison, or sword can affect him, tuvata2 citta samdhiyati, [8] he can concentrate his mind quickly, mukhavao vippasdati, [9] his complexion becomes clear,

1 2

CBhp: ynikatya PPV2: tuvaa

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asammho kla karoti, [10] he dies unbewildered, uttari appaivijjhanto Brahmalokpago hoti. [11] and if he penetrates no further, he will (at least) go to the Brahma world. Mettya bhikkhave cetovimuttiy, Monks, from the freedom of mind by friendliness meditation, sevitya, bhvitya,1 bahulkatya, ynkatya,2 when practised, developed, made much of, carried on, vatthukatya, anuhitya, paricitya, susamraddhya, established, maintained, augmented, and properly instigated, ime ekdasnisas pikakh ti. there are these eleven advantages to be expected. Idam-avoca Bhagav, The Gracious One said this, attaman te bhikkh Bhagavato bhsita abhinandun-ti. and those monks were uplifted and greatly rejoiced in the Gracious One's words.

12: Mittnisasa3 The Advantages of Friendship

Introductory Verse Prento Bodhisambhre ~ Ntho Temiyajtiya While fulfilling the conditions for Awakening ~ the Lord, in his birth as Temiya, mittnisasa ya ha ~ Sunanda nma srathi. spoke on the advantages of friendship ~ to his charioteer named Sunanda. Sabbalokahitatthya ~ paritta ta bhamahe. For the whole world's welfare and benefit ~ we will recite that safeguard.

1 2 3

CBhp: omit bhvitya (presumably by mistake) CBhp: ynikatya CBhp: Mettnisasa; PPV: Mittnisasasutta
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The Safeguard Pahtabhakkho bhavati ~ vippavuttho sak ghar, He has an abundance of food ~ (even) when away from his home, bah na upajvanti, ~ yo mittna na dbhati. [1] many live depending on him, ~ he who does no wrong to his friends. Ya ya janapada yti, ~ nigame rjadhniyo, Whatever country he goes to, ~ in a town or a king's capital, sabbattha pjito hoti, ~ yo mittna na dbhati. [2] everywhere (he goes) he is honoured, ~ he who does no wrong to his friends. Nssa cor pasahanti, ~ ntimaeti khattiyo, Thieves do not overpower him, ~ nobles do not despise him, sabbe amitte tarati, ~ yo mittna na dbhati. [3] he overcomes all enemies, ~ he who does no wrong to his friends. Akkuddho saghara eti, ~ sabhya painandito, without anger he comes to his home, ~ he is welcome in public halls, tna uttamo hoti, ~ yo mittna na dbhati. [4] he is the best of relatives, ~ he who does no wrong to his friends. Sakkatv sakkato hoti, ~ garu hoti sagravo, After greeting, he is greeted, ~ respectable, he is respected, vaakittibhato hoti, ~ yo mittna na dbhati. [5] he enjoys splendour and renown, ~ he who does no wrong to his friends. Pjako labhate pja, ~ vandako paivandana, Honourable, he receives honour, ~ worshipful, he is worshipped, yaso kitti-ca pappoti, ~ yo mittna na dbhati. [6] he acquires repute and renown, ~ he who does no wrong to his friends. Aggi yath pajjalati, ~ devat va virocati, Just like a fire he shines forth, ~ he is as brilliant as a god, siriy ajahito hoti, ~ yo mittna na dbhati. [7] he is not abandoned by good luck, ~ he who does no wrong to his friends. Gvo tassa pajyanti, ~ khette vutta virhati, His cows are productive for him, ~ what is sown in his fields grows up, puttna phalam-asnti, ~ yo mittna na dbhati. [8] he enjoys the boon of children, ~ he who does no wrong to his friends.

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Darito pabbatto v, ~ rukkhato patito naro, Whether that man has fallen from a cleft, a mountain, or a tree, cuto patiha labhati, ~ yo mittna na dbhati. [9] while falling, he receives support, ~ he who does no wrong to his friends. Virhamlasantna ~ nigrodham-iva mluto, As the wind (cannot overpower) a banyan tree which has roots well grown, amitt nappasahanti ~ yo mittna na dbhati. [10] (so) enemies cannot overpower ~ he who does no wrong to his friends.

13. Moraparitta The Peacock's Safeguard

Introductory Verses Prento Bodhisambhre ~ nibbato morayonina. While fulfilling the conditions for Awakening ~ he was born from a peahen's womb. Yena savihitrakkha ~ Mahsatta vane car As the Great Being was protected with (a safeguard) the forest dwellers cirassa vyamant pi, ~ neva sakkhisu gahitu. were unable to catch him, though they endeavoured for a long time. Brahmamantan-ti akkhta, ~ paritta ta bhamahe. It is declared to be Brahma's Charm, ~ we will recite that safeguard. The Safeguard Udetaya Cakkhum ekarj, That One who gives Vision, the sole king, comes up, harissavao pahavippabhso, he is golden coloured, he enlightens the earth, ta ta namassmi harissavaa pahavippabhsa, therefore I revere the golden coloured one, who enlightens the earth, tayajja gutt viharemu divasa. [1] guarded by you today, we will live out the day.

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Ye brhma vedag sabbadhamme I revere those brahmins who have true understanding te me namo - te ca ma playantu! of all things - may they keep watch over me! Namatthu Buddhna! Namatthu Bodhiy! Revere the Buddhas! Revere Awakening! Namo Vimuttna! Namo Vimuttiy! [2] Reverence to the Free! Reverence to Freedom! Ima so paritta katv ~ moro carati esan. After making this safeguard ~ the peacock roams about seeking (for food). Apetaya Cakkhum ekarj, That One who gives Vision, the sole king, goes down, harissavao pahavippabhso, he is golden coloured, he enlightens the earth, ta ta namassmi harissavaa pahavippabhsa, therefore I revere the golden coloured one, who enlightens the earth, tayajja gutt viharemu ratti. [3] guarded by you today, we will live out the night.

Ye brhma vedag sabbadhamme I revere those brahmins who have true understanding te me namo - te ca ma playantu! of all things - may they keep watch over me! Namatthu Buddhna! Namatthu Bodhiy! Revere the Buddhas! Revere Awakening! Namo Vimuttna! Namo Vimuttiy! Reverence to the Free! Reverence to Freedom! Ima so paritta katv ~ moro vsam-akappay ti. [4] After making this safeguard ~ the peacock dwells on (without fear).

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14: Candaparitta The Moon's Safeguard

Introductory Verse Rhun1 gahito Cando, ~ mutto yassnubhvato, The Moon, who was seized by Rhu, ~ was released by that (safeguard's) power, sabbaveribhaya nsa ~ paritta ta bhamahe. the destruction of fear of all foes ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tena kho pana samayena Candim devaputto Then at that time the Moon god Rhun asurindena gahito hoti. was seized by the asura lord Rhu. Atha kho Candim devaputto Bhagavanta anussaramno, Then the Moon god, recollecting the Gracious One, tya velya ima gtha abhsi: on that occasion recited this verse: Namo te Buddhavratthu, ~ vippamuttosi sabbadhi!2 Reverence to you, Buddha-hero, ~ you who are free in every way! Sambdhapaipannosmi ~ tassa me saraa bhav ti. [1] I am being obstructed ~ therefore please be a refuge to me. Atha kho Bhagav Candima devaputta rabbha Then, with reference to the Moon god, the Gracious One Rhu asurinda gthya ajjhabhsi: addressed the asura lord Rhu with a verse:

1 2

PPV, PPV2: Rhuno PPV: sabbadh

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Tathgata Arahanta, ~ Candim saraa gato, To the Realised One, the Worthy One, ~ the Moon has gone for refuge, Rhu Canda pamucassu! ~ Buddh loknukampak ti. [2] you must release the Moon, Rhu! ~ (For) the Buddhas pity the world. Atha kho Rhu asurindo Candima devaputta mucitv, Then the asura lord Rhu, having released the Moon god, taramnarpo yena Vepacitti asurindo tenupasakami, hurriedly approached the asura lord Vepacitti, upasakamitv saviggo lomahahajto, ekam-anta ahsi. and after approaching, anxious, and horrified, he stood on one side. Ekam-anta hita kho While he was standing on one side Rhu asurinda Vepacitti asurindo gthya ajjhabhsi: the asura lord Vepacitti addressed the asura lord Rhu with a verse: Kin-nu santaramno va ~ Rhu Canda pamucasi? Why did you so hurriedly ~ release the Moon god, Rhu? Saviggarpo gamma ~ kin-nu bhto va tihas? ti. [3] After coming (here) why do you stand (there) like someone anxious and frightened? Sattadh me phale muddh, ~ jvanto na sukha labhe, My head will split into seven, ~ while living I will have no happiness, - Buddhagthbhigtomhi ~ no ce muceyya Candiman-ti. [4] - I am one to whom the Buddha has chanted a verse ~ if I do not release the Moon.

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15: Suriyaparitta The Sun's Safeguard

Introductory Verse Suriyo Rhugahito, ~ mutto yassnubhvato, The Sun, who was seized by Rhu, ~ was released by that (safeguard's) power, sabbaveribhaya nsa ~ paritta ta bhamahe. the destruction of fear of all foes ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tena kho pana samayena Suriyo devaputto Then at that time the Sun god Rhun asurindena gahito hoti. was seized by the asura lord Rhu. Atha kho Suriyo devaputto Bhagavanta anussaramno, Then the Sun god, recollecting the Gracious One, tya velya ima gtha abhsi: on that occasion recited this verse: Namo te Buddhavratthu, ~ vippamuttosi sabbadhi!1 Reverence to you, Buddha-hero, ~ you who are free in every way! Sambdhapaipannosmi ~ tassa me saraa bhav ti. [1] I am being obstructed ~ therefore please be a refuge to me. Atha kho Bhagav Suriya devaputta rabbha Then, with reference to the Sun god, the Gracious One Rhu asurinda gthya ajjhabhsi: addressed the asura lord Rhu with a verse:

PPV: sabbadh
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Tathgata Arahanta, ~ Suriyo saraa gato, To the Realised One, the Worthy One, ~ the Sun has gone for refuge, Rhu Suriya pamucassu! ~ Buddh loknukampak.1 [2] you must release the Sun, Rhu! ~ (For) the Buddhas pity the world. Yo andhakre tamas pabhakaro, ~ verocano maal uggatejo, He who, in complete darkness, is a light-maker, ~ who is brilliant, a great circle of fire, m Rhu gil cara antalikkhe! ~ Paja mama Rhu pamuca Suriyan!-ti, [3] do not devour he who roams the sky, ~ Rhu! Release the Sun, who is my kinsman, Rhu! Atha kho Rhu asurindo Suriya devaputta mucitv, Then the asura lord Rhu, having released the Sun god, taramnarpo yena Vepacitti asurindo tenupasakami, hurriedly approached the asura lord Vepacitti, upasakamitv saviggo lomahahajto, ekam-anta ahsi. and after approaching, anxious, and horrified, he stood on one side. Ekam-anta hita kho While he was standing on one side Rhu asurinda Vepacitti asurindo gthya ajjhabhsi: the asura lord Vepacitti recited this verse to the asura lord Rhu: Kin-nu santaramno va ~ Rhu Suriya pamucasi? Why did you so hurriedly ~ release the Sun god, Rhu? Saviggarpo gamma ~ kin-nu bhto va tihas? ti. [4] After coming (here) why do you stand (there) like someone anxious and frightened? Sattadh me phale muddh, ~ jvanto na sukha labhe, My head will split into seven, ~ while living I will have no happiness, - Buddhagthbhigtomhi ~ no ce muceyya Suriyan-ti. [5] - I am one to whom the Buddha has chanted a verse ~ if I do not release the Sun.

MPP, PPV, PPV2: loknukampak-ti

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16: Dhajaggaparitta Safeguard through the Top of a Banner

Introductory Verses Yassnussaraenpi ~ antalikkhe pi pino By the recollection of that (safeguard) ~ living creatures in the firmament patiham-adhigacchanti, ~ bhmiya1 viya sabbath. obtain complete support, just like (living creatures) everywhere on earth. Sabbpaddavajlamh ~ yakkhacorrisambhav, From the net of all adversity ~ arising from yakkhas, thieves, and rivals, gaan na ca muttna, ~ paritta ta bhamahe. those who were released cannot be numbered, ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, saying: Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu, Monks!, Reverend Sir! those monks replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Bhtapubba bhikkhave devsurasagmo sampabbho ahosi. Formerly, monks, there was a massed battle between the gods and the asuras. Atha kho bhikkhave Sakko devnamindo deve tvatise mantesi: Then, monks, the lord of the gods Sakka addressed the Tvatisa gods, saying: Sace mris devna sagmagatna If, dear Sirs, to the gods who have gone into battle

CBhp: bhmiy
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uppajjeyya bhaya v chambhitatta v lomahaso v, there should arise fear, or terror, or horror, mameva tasmi samaye dhajagga ullokeyytha. at that time you could look for the top of my banner. Mama hi vo dhajagga ullokayata For to those who look to the top of my banner ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up.

No ce me dhajagga ullokeyytha, If you cannot look to the top of my banner, atha Pajpatissa devarjassa dhajagga ullokeyytha. then you could look for the top of the god-king Pajpati's banner. Pajpatissa hi vo devarjassa dhajagga ullokayata For to those who look to the top of the god-king Pajpati's banner ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up. No ce Pajpatissa devarjassa dhajagga ullokeyytha, If you cannot look to the top of the god-king Pajpati's banner, atha Varuassa devarjassa dhajagga ullokeyytha. then you could look for the top of the god-king Varua's banner. Varuassa hi vo devarjassa dhajagga ullokayata For to those who look to the top of the god-king Varua's banner ya bhavissati bhaya v chambhitatta v, lomahaso v, so pahyissati. whatever fear there may be, or terror, or horror, will be given up.

No ce Varuassa devarjassa dhajagga ullokeyytha, If you cannot look to the top of the god-king Varua's banner, atha snassa devarjassa dhajagga ullokeyytha. then you could look for the top of the god-king sna's banner. snassa hi vo devarjassa dhajagga ullokayata For to those who look to the top of the god-king sna's banner ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up.

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Ta kho pana bhikkhave Sakkassa v devnamindassa dhajagga ullokayata, But, monks, to he who looks to the top of the lord of the gods Sakka's banner, Pajpatissa v devarjassa dhajagga ullokayata,1 or who looks to the top of the god-king Pajpati's banner, Varuassa v devarjassa dhajagga ullokayata, or who looks to the top of the god-king Varua's banner, snassa v devarjassa dhajagga ullokayata, or who looks to the top of the god-king sna's banner, ya bhavissati bhaya v chambhitatta v lomahaso v, whatever fear there may be, or terror, or horror, so pahyethpi no pi pahyetha. may be given up, and may not be given up. Ta kissa hetu? What is the reason for that? Sakko bhikkhave devnamindo The lord of the gods Sakka, monks, avtargo avtadoso avtamoho, bhrucchambhi utrsi palyi.2 being fearful, terrified, scared, he ran away. is not free from passion, is not free from hatred, is not free from delusion, Aha-ca kho bhikkhave eva vadmi: But I say this, monks: Sace tumhka bhikkhave araagatna v, If to you, monks, after going to the wilderness, rukkhamlagatna v, sugragatna v, or to the root of a tree, or to an empty place, uppajjeyya bhaya v chambhitatta v lomahaso v, there should arise fear, or terror, or horror, mameva tasmi samaye anussareyytha: at that time you could recollect me thus:

1 2

PPV2: this line is missing from the edition, by mistake. MPP: bhrucchambh utrsi paly-ti; PPV, PPV2: paly-ti
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Iti pi so Bhagav Araha Sammsambuddho, Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, vijjcaraasampanno Sugato lokavid,1 the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds, anuttaro purisadammasrath, the unsurpassed guide for those people who need taming, Satth devamanussna Buddho Bhagav ti. the Teacher of gods and men, the Buddha, the Gracious One. Mama hi vo bhikkhave anussarata For, monks, to those who recollect me ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up. No ce ma anussareyytha, atha Dhamma anussareyytha: If you cannot recollect me, then recollect the Dhamma thus: Svkkhto Bhagavat Dhammo, The Dhamma has been well-proclaimed by the Gracious One, sandihiko, akliko, ehipassiko, opanayiko, it is visible, not subject to time, inviting inspection, onward leading, paccatta veditabbo vih ti. and can be understood by the wise for themselves. Dhamma hi vo bhikkhave anussarata For, monks, to those who recollect the Dhamma ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up.

No ce Dhamma anussareyytha, atha Sagha anussareyytha: If you cannot recollect the Dhamma, then recollect the Sagha thus: Supaipanno Bhagavato svakasagho, The Gracious One's Sagha of disciples are good in their practice, ujupaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are straight in their practice,

PPV2: lokavidu
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yapaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are systematic in their practice, smcipaipanno Bhagavato svakasagho, the Gracious One's Sagha of disciples are correct in their practice, yad-ida cattri purisayugni aha purisapuggal, that is to say, the four pairs of persons, the eight individual persons, esa Bhagavato svakasagho, this is the Gracious One's Sagha of disciples, huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo, they are worthy of offerings, of hospitality, of gifts, and of reverential salutation, anuttara puakkhetta lokass ti. they are an unsurpassed field of merit for the world. Sagha hi vo bhikkhave anussarata For, monks, to those who recollect the Sagha ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati. whatever fear there may be, or terror, or horror, will be given up. Ta kissa hetu? What is the reason for that? Tathgato bhikkhave Araha Sammsambuddho, The Realised One, monks, the Worthy One, the Perfect Sambuddha, vtargo, vtadoso, vtamoho, abhru acchambhi1 anutrsi apaly ti. is free from passion, is free from hatred, is free from delusion, not being fearful, not terrified, not scared, he did not run away. Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth: The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

MPP: acchambh
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Arae rukkhamle v, ~ sugre va bhikkhavo, In the wilds, at the root of a tree, ~ or in an empty place, monks, anussaretha Sambuddha, ~ bhaya tumhka' no siy. [1] you must recollect the Sambuddha, ~ and there will be no fear for you. No ce Buddha sareyytha, ~ lokajeha narsabha, if you can't remember the Buddha, ~ the world's elder, the man-bull, atha Dhamma sareyytha, ~ niyynika sudesita. [2] then you must remember the Dhamma, ~ which leads out, which is well preached. No ce Dhamma sareyytha, ~ niyynika sudesita, If you can't remember the Dhamma, ~ which leads out, which is well preached, atha Sagha sareyytha, ~ puakkhetta anuttara. [3] then you must remember the Sagha, ~ which is an unsurpassed field of merit. Eva Buddha sarantna, ~ Dhamma Sagha-ca bhikkhavo, Thus for those who remember the Buddha, ~ the Dhamma, or the Sagha, monks, bhaya v chambhitatta v, ~ lomahaso na hessat ti.1 [4] (there will be no) fear, or terror, ~ there will be no horror. Pahamakabhavra Nihita2 The First Recital is Finished

1 2

MPP: hessati, omit ti MPP, CBhp, PPV2: Pahamakabhavra (omit nihita).

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The Second Recital
17: Mahkassapattherabojjhaga1 The Factor of Awakening Concerning the Elder Mah Kassapa
Introductory Verse Ya Mahkassapatthero, ~ paritta Munisantik2 The elder Mah Kassapa, having heard that safeguard sutv tasmi khae yeva ~ ahosi nirupaddavo. from the Sage, at that moment ~ became free from adversity. Bojjhagabalasayutta, ~ paritta ta bhamahe. It is about the strength of the factors of Awakening, ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Rjagahe viharati at one time the Gracious One was dwelling near Rjagaha Veuvane Kalandakanivpe. at the Squirrels' Feeding Place in Bamboo Wood. Tena kho pana samayena yasm Mahkassapo Then at that time venerable Mah Kassapa Pipphalguhya3 viharati, bdhiko dukkhito bhagilno. was dwelling at the Pepper Cave, and was afflicted, suffering, and very sick. Atha kho Bhagav syanhasamaya patisalln vuhito, Then the Gracious One, rising from seclusion in the evening time, yenyasm Mahkassapo tenupasakami, approached venerable Mah Kassapa, upasakamitv paatte sane nisdi. and after approaching he sat down on the prepared seat.

1 2 3

PPV, PPV2: -bojjhangaparitta PPV, PPV2: Munisantika PPV, PPV2: Pipphaliguhya

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Nisajja kho Bhagav yasmanta Mahkassapa etad-avoca: Having sat down the Gracious One said this to venerable Mah Kassapa: Kacci te Kassapa khamanya? Kacci ypanya? Can you bear up, Kassapa? Can you carry on? Kacci dukkh vedan paikkamanti no abhikkamanti? Do painful feelings decrease and not increase? Paikkamosna payati no abhikkamo? ti Is it known that they are decreasing and not increasing?

Na me bhante khamanya na ypanya, No, reverend Sir, I cannot bear up, nor can I carry on, bh me dukkh vedan abhikkamanti no paikkamanti, painful feelings greatly increase for me and do not decrease, abhikkamosna payati no paikkamo ti. and it is known that they increase and do not decrease.

Sattime Kassapa Bojjhag may sammad-akkht, There are these seven factors of Awakening, Kassapa, that have been fully explained by me, bhvit bahulkat abhiya Sambodhya Nibbnya savattanti. when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Katame satta? What are the seven? Satisambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is mindfulness, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Dhammavicayasambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is investigation of (the nature of) things, Kassapa, has been fully explained by me,

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bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Viriyasambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is energy, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Ptisambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is rapture, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Passaddhisambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is calm, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Samdhisambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is concentration, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Upekkhsambojjhago kho Kassapa may sammad-akkhto, The factor of Complete Awakening that is equanimity, Kassapa, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

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Ime kho Kassapa satta Bojjhag may sammad-akkht, These are the seven factors of Awakening, Kassapa, which have been fully explained by me, bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1 when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Taggha Bhagava Bojjhag! Surely, Gracious One, (these are) the factors of Awakening! Taggha Sugata Bojjhag! ti. Surely, Fortunate One, (these are) the factors of Awakening! Idam-avoca Bhagav, The Gracious One said this, attamano yasm Mahkassapo Bhagavato bhsita abhinandi, and venerable Mah Kassapa was uplifted and greatly rejoiced in what was said by the Gracious One, vuhhi2 cyasm Mahkassapo tamh bdh, and venerable Mah Kassapa recovered from that affliction, tath pahno cyasmato Mahkassapassa so bdho ahos ti. and by that venerable Mah Kassapa's affliction was brought to an end.

18: Mahmoggallnattherabojjhaga3 The Factor of Awakening Concerning the Elder Mah Moggallna
Introductory Verse Moggallno pi thero ya, ~ paritta Munisantik4 The elder Mah Moggallna, having heard that safeguard sutv tasmi khae yeva ~ ahosi nirupaddavo. from the Sage, at that moment ~ became free from adversity. Bojjhagabalasayutta, ~ paritta ta bhamahe. It is about the strength of the factors of Awakening, ~ we will recite that safeguard.

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MPP, PPV2: savattanti, omit ti CBhp, MPP, PPV2: uhhi PPV, PPV2: -bojjhangaparitta PPV, PPV2: Munisantika
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The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Rjagahe viharati at one time the Gracious One was dwelling near Rjagaha Veuvane Kalandakanivpe. at the Squirrels' Feeding Place in Bamboo Wood. Tena kho pana samayena yasm Mahmoggallno Then at that time venerable Mah Moggallna Gijjhake pabbate viharati, bdhiko dukkhito bhagilno. was dwelling at the Vultures Peak mountain, and was afflicted, suffering, and very sick. Atha kho Bhagav syanhasamaya patisalln vuhito, Then the Gracious One, rising from seclusion in the evening time, yenyasm Mahmoggallno tenupasakami, approached venerable Mah Moggallna, upasakamitv paatte sane nisdi. and after approaching he sat down on the prepared seat. Nisajja kho Bhagav yasmanta Mahmoggallna etad-avoca: Having sat down the Gracious One said this to venerable Mah Moggallna:

Kacci te Moggallna khamanya? Kacci ypanya? Can you bear up, Moggallna? Can you carry on? Kacci dukkh vedan paikkamanti no abhikkamanti? Do painful feelings decrease and not increase? Paikkamosna payati no abhikkamo? ti Is it known that they are decreasing and not increasing? Na me bhante khamanya na ypanya, No, reverend Sir, I cannot bear up, nor can I carry on, bh me dukkh vedan abhikkamanti no paikkamanti, painful feelings greatly increase for me and do not decrease, abhikkamosna payati no paikkamo ti. and it is known that they increase and do not decrease.

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Sattime Moggallna Bojjhag may sammad-akkht, There are these seven factors of Awakening, Moggallna, that have been fully explained by me, bhvit bahulkat abhiya Sambodhya Nibbnya savattanti. when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Katame satta? What are the seven? Satisambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is mindfulness, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Dhammavicayasambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is investigation of (the nature of) things, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Viriyasambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is energy, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Ptisambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is rapture, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

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Passaddhisambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is calm, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Samdhisambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is concentration, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Upekkhsambojjhago kho Moggallna may sammad-akkhto, The factor of Complete Awakening that is equanimity, Moggallna, has been fully explained by me, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Ime kho Moggallna satta Bojjhag may sammad-akkht, These are the seven factors of Awakening, Moggallna, which have been fully explained by me, bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1 when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Taggha Bhagava Bojjhag! Surely, Gracious One, (these are) the factors of Awakening! Taggha Sugata Bojjhag! ti. Surely, Fortunate One, (these are) the factors of Awakening! Idam-avoca Bhagav, The Gracious One said this, attamano yasm Mahmoggallno Bhagavato bhsita abhinandi, and venerable Mah Moggallna was uplifted and greatly rejoiced in what was said by the Gracious One,
1

MPP, PPV, PPV2: savattanti, omit ti

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vuhhi1 cyasm Mahmoggallno tamh bdh, and venerable Mah Moggallna recovered from that affliction, tath pahno cyasmato Mahmoggallnassa so bdho ahos ti. and by that venerable Mah Moggallna's affliction was brought to an end.

19: Mahcundattherabojjhaga2 The Factor of Awakening Concerning the Elder Mah Cunda
Introductory Verse Bhagav lokanthoya, ~ Cundattherassa santik The Gracious One, lord of the world, having heard this (safeguard) sutv tasmi khae yeva ~ ahosi nirupaddavo. from the elder Cunda, at that moment ~ became free from adversity. Bojjhagabalasayutta, ~ paritta ta bhamahe. It is about the strength of the factors of Awakening, ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Rjagahe viharati at one time the Gracious One was dwelling near Rjagaha Veuvane Kalandakanivpe. at the Squirrels' Feeding Place in Bamboo Wood. Tena kho pana samayena Bhagav bdhiko hoti dukkhito bhagilno. Then at that time the Gracious One was afflicted, suffering, and very sick. Atha kho yasm Mahcundo syanhasamaya patisalln vuhito, Then venerable Mah Cunda, rising from seclusion in the evening time, yena Bhagav tenupasakami, approached the Gracious One, upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi. and after approaching and worshipping the Gracious One, he sat down on one side.

1 2

CBhp: uhhi MPP: -bojjhango, PPV, PPV2: -bojjhangaparitta

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Ekam-anta nissina kho yasmanta Mahcunda Bhagav etad-avoca: While he was sitting on one side the Gracious One said this to venerable Mah Cunda: Paibhantu ta Cunda Bojjhag ti. May the factors of Awakening occur to you, Cunda.

Sattime bhante Bojjhag Bhagavat sammad-akkht, There are these seven factors of Awakening, reverend Sir, that have been fully explained by the Gracious One, bhvit bahulkat abhiya Sambodhya Nibbnya savattanti. when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Katame satta? What are the seven? Satisambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is mindfulness, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Dhammavicayasambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is investigation of (the nature of) things, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Viriyasambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is energy, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

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Ptisambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is rapture, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Passaddhisambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is calm, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Samdhisambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is concentration, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Upekkhsambojjhago kho bhante Bhagavat sammad-akkhto, The factor of Complete Awakening that is equanimity, reverend Sir, has been fully explained by the Gracious One, bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7] when developed and made much of it leads to deep knowledge, Complete Awakening, and Nibbna.

Ime kho bhante satta Bojjhag Bhagavat sammad-akkht, These are the seven factors of Awakening, reverend Sir, which have been fully explained by the Gracious One, bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1 when developed and made much of they lead to deep knowledge, Complete Awakening, and Nibbna. Taggha Cunda Bojjhag! Surely, Cunda, (these are) the factors of Awakening!

MPP, PPV: savattanti, omit ti

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Taggha Cunda Bojjhag! ti. Surely, Cunda, (these are) the factors of Awakening! Idam-avoca yasm Mahcundo, Venerable Mah Cunda said this, samanuo Satth ahosi, and the Teacher was in agreement, vuhhi ca Bhagav tamh bdh, and the Gracious One recovered from that affliction, tath pahno ca Bhagavato so bdho ahos ti. and by that the Gracious One's affliction was brought to an end.

20: Girimnandasutta The Discourse to Girimnanda

Introductory Verse Thero ya Girimnando, ~ nandattherasantik1 The elder Girimnanda, having heard that (safeguard) sutv tasmi khae yeva ~ ahosi nirupaddavo. from the elder nanda, at that moment ~ became free from adversity. Dasasapasayutta, ~ paritta ta bhamahe. It is about the ten perceptions, ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Tena kho pana samayena yasm Girimnando Then at that time venerable Girimnanda bdhiko hoti dukkhito bhagilno. was afflicted, suffering, and very sick.

PPV, PPV2: santike

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Atha kho yasm nando yena Bhagav tenupasakami, Then venerable nanda approached the Gracious One, upasakamitv Bhagavanta abhivdetv ekam-anta nisdi. and after approaching and worshipping the Gracious One, he sat down on one side. Ekam-anta nisinno kho yasm nando Bhagavanta etad-avoca: While sitting on one side venerable nanda said this to the Gracious One: yasm bhante Girimnando bdhiko1 dukkhito bhagilno. Reverend Sir, venerable Girimnanda is afflicted, suffering, and very sick. Sdhu bhante Bhagav yenyasm Girimnando Please, reverend Sir, may the Gracious One approach tenupasakamatu, anukampa updy ti. venerable Girimnanda, taking pity on him. Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv, If you, nanda, having approached the monk Girimnanda, dasasa bhseyysi, hna kho paneta vijjati ya were to recite the ten perceptions, then it is possible that Girimnandassa bhikkhuno dasasa sutv having heard the ten perceptions, the monk Girimnanda's so bdho hnaso paippassambheyya. affliction would immediately abate. Katam dasa? What are the ten? Aniccasa, [1] The perception of impermanence, anattasa, [2] the perception of non-self, asubhasa, [3] the perception of the unattractive, dnavasa, [4] the perception of danger,

CBhp: bdhiko hoti

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pahnasa, [5] the perception of giving up, virgasa, [6] the perception of dispassion, nirodhasa, [7] the perception of cessation, sabbaloke anabhiratasa, [8] the perception of non-delight in the whole world, sabbasakhresu aniccasa, [9] the perception of impermanence in all processes, npnasati. [10] mindfulness while breathing.

***

Katam c' nanda aniccasa? [1] Now what, nanda, is the perception of impermanence? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree, sugragato v, iti paisacikkhati: or to an empty place, considers thus: rpa anicca form is impermanent vedan anicc feelings are impermanent sa anicc perceptions are impermanent sakhr anicc (mental) processes are impermanent via aniccan-ti. consciousness is impermanent. Iti imesu pacasupdnakkhandhesu aniccnupass viharati. Thus in regard to these five constituent groups (of mind and body) that provide fuel for attachment he dwells contemplating impermanence.

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Aya vuccat' nanda aniccasa. This, nanda, is called the perception of impermanence.

Katam c' nanda anattasa? [2] Now what, nanda, is the perception of non-self? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree, sugragato v, iti paisacikkhati: or to an empty place, considers thus: Cakkhu anatt - rp1 anatt the eye is not self - forms are not self sota anatt - sadd anatt the ear is not self - sounds are not self gha anatt - gandh anatt the nose is not self - smells are not self jivh anatt - ras anatt the tongue is not self - tastes are not self kyo anatt - phohabb anatt the body is not self - tangibles are not self mano anatt - dhamm anatt ti. the mind is not self - thoughts are not self. Iti imesu chasu ajjhattikabhiresu yatanesu Thus in regard to these six internal and external sense spheres anattnupass viharati. he dwells contemplating non-self. Aya vuccat' nanda anattasa. This, nanda, is called the perception of non-self.

Katam c' nanda asubhasa? [3] Now what, nanda, is the perception of the unattractive? Idh' nanda bhikkhu imam-eva kya Here, nanda, a monk (in regard to) this body -

CBhp, MPP, PPV2: rpa

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uddha pdatal, adho kesamatthak, tacapariyanta, from the sole of the feet upwards, from the hair of the head down, bounded by the skin, pra nnappakrassa asucino - paccavekkhati: and filled with manifold impurities - reflects (thus): Atthi imasmi kye: There are in this body: kes, lom, nakh, dant, taco, hairs of the head, body hairs, nails, teeth, skin, masa, nahru, ahi, ahimij,1 vakka, flesh, sinews, bones, bone-marrow, kidney, hadaya, yakana, kilomaka, pihaka, papphsa, heart, liver, pleura, spleen, lungs, anta, antagua, udariya, karsa, intestines, mesentery, undigested food, excrement, pitta, semha, pubbo, lohita, sedo, medo, bile, phlegm, pus, blood, sweat, fat, assu, vas, kheo, sighnik, lasik, muttan-ti. tears, grease, spit, mucus, synovial fluid, urine. Iti imasmi kye asubhnupass viharati. Thus in regard to this body he dwells contemplating what is unattractive. Aya vuccat' nanda asubhasa. This, nanda, is called the perception of the unattractive.

Katam c' nanda dnavasa? [4] Now what, nanda, is the perception of danger? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree, sugragato v, iti paisacikkhati: or to an empty place, considers thus: Bahu dukkho kho aya kyo bahu dnavo, This body has many sufferings, many dangers,

CBhp: ahi-mija
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iti imasmi kye vividh bdh uppajjanti, seyyathda: thus, in connection with this body, various afflictions arise, like this: cakkhurogo, sotarogo, gharogo, jivhrogo, kyarogo, eye-disease, ear-disease, nose-disease, tongue-disease, body-disease (i.e diseases affecting the sense spheres), ssarogo, kaarogo, mukharogo, dantarogo, head-disease, ear-disease, mouth-disease, tooth-disease, kso, sso, pinso, aho, jaro, cough, asthma, catarrh, pyrexia, fever, kucchirogo, mucch, pakkhandik,1 sl, viscik, stomach-ache, fainting, diarrhoea, gripes, cholera, kuha, gao, kilso, soso, apamro, leprosy, boils, eczema, consumption, epilepsy, daddu, kau, kacchu, rakhas,2 vitacchik, ringworm, itch, scab, chickenpox, scabies, lohitapitta, madhumeho, as, piak, bhagandal, haemorrhage, diabetes, piles, cancer, ulcers, pittasamuhn bdh, semhasamuhn bdh, afflictions arising from excess bile, afflictions arising from excess phlegm, vtasamuhn bdh, sanniptik bdh, afflictions arising from excess wind, afflictions arising from a conflict of humours, utuparimaj bdh, visamaparihraj bdh,3 afflictions born of a change of season, afflictions born of not being careful, opakkamik bdh, kammavipkaj bdh, afflictions from being attacked, afflictions born as a result of (previous unwholesome) actions, sta, uha, jighacch, pips, uccro, passvo ti. cold, heat, hunger, thirst, stool, urine. Iti imasmi kye dnavnupass viharati. Thus, in regard to this body, he dwells contemplating danger.

1 2 3

MPP: pakkandik CBhp: nakhas PPV2: the words visamaparihraj bdh are missing, printer's error.
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Aya vuccat' nanda dnavasa. This, nanda, is called the perception of danger.

Katam c' nanda pahnasa? [5] Now what, nanda, is the perception of giving up? Idh' nanda bhikkhu uppanna kmavitakka ndhivseti, Here, nanda, a monk does not consent to thoughts of sense desire that have arisen, pajahati, vinodeti, byantkaroti, anabhva gameti. (these) he gives up, dispels, brings to an end, and makes non-existent.

Uppanna vypdavitakka ndhivseti, He does not consent to thoughts of ill-will that have arisen, pajahati, vinodeti, byantkaroti, anabhva gameti. (these) he gives up, dispels, brings to an end, and makes non-existent.

Uppanna vihisvitakka ndhivseti, He does not consent to thoughts of violence that have arisen, pajahati, vinodeti, byantkaroti, anabhva gameti. (these) he gives up, dispels, brings to an end, and makes non-existent.

Uppannuppanne ppake akusale dhamme ndhivseti, He does not consent to any bad, unwholesome, thoughts that have arisen, pajahati, vinodeti, byantkaroti, anabhva gameti. (these) he gives up, dispels, brings to an end, and makes non-existent. Aya vuccat' nanda pahnasa. This, nanda, is called the perception of giving up.

Katam c' nanda virgasa? [6] Now what, nanda, is the perception of dispassion? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree, sugragato v, iti paisacikkhati: or to an empty place, considers thus:
1

CBhp: omits this and the following line, printer's error.

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Eta santa, eta pata, This is peaceful, this is excellent, yad-ida: that is to say: sabbasakhrasamatho, the calming of all processes, sabbpadhipainissaggo, the letting go of all bases for cleaving, tahakkhayo, the end of craving, virgo, dispassion, Nibbnan-ti. Nibbna. Aya vuccat' nanda virgasa. This, nanda, is called the perception of dispassion.

Katam c' nanda nirodhasa? [7] Now what, nanda, is the perception of cessation? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree, sugragato v, iti paisacikkhati: or to an empty place, considers thus: Eta santa, eta pata, This is peaceful, this is excellent, yad-ida: that is to say: sabbasakhrasamatho, the calming of all processes, sabbpadhipainissaggo, the letting go of all bases for cleaving, tahakkhayo, the end of craving,

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nirodho, cessation, Nibbnan-ti. Nibbna. Aya vuccat' nanda nirodhasa. This, nanda, is called the perception of cessation.

Katam c' nanda sabbaloke anabhiratasa? [8] Now what, nanda, is the perception of non-delight in the whole world? Idh' nanda bhikkhu Here, nanda, a monk ye loke upyupdn cetaso adhihnbhinivesnusay, in regard to whatever in the world are selfish means and attachments, or mental determinations, settled beliefs, and tendencies, te pajahanto, viramati, na updiyanto.1 giving these up, not being attached, he abstains (from them). Aya vuccat' nanda sabbaloke anabhiratasa. This, nanda, is the perception of non-delight in the whole world.

Katam c' nanda sabbasakhresu aniccasa? [9] Now what, nanda, is the perception of impermanence in all processes? Idh' nanda bhikkhu Here, nanda, a monk sabbasakhrehi2 ayati, haryati, jigucchati. in regard to all processes is distressed, ashamed, and disgusted. Aya vuccat' nanda sabbasakhresu aniccasa. This, nanda, is the perception of impermanence in all processes.

Katam c' nanda npnasati? [10] Now what, nanda, is mindfulness while breathing? Idh' nanda bhikkhu araagato v, rukkhamlagato v, Here, nanda, a monk who has gone to the wilderness, or to the root of a tree,
1 2

CBhp: pajahanto viharati anupdiyanto CBhp: sabbasankhresu

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sugragato v, nisdati. or to an empty place, sits down. Pallaka bhujitv, uju kya paidhya, After folding his legs crosswise, setting his body straight, parimukha sati upahapetv, and establishing mindfulness at the front, so sato va assasati, sato passasati. mindful he breathes in, mindful he breathes out.

Dgha v assasanto dgha assasm ti pajnti, While breathing in long, he knows I am breathing in long, dgha v passasanto dgha passasm ti pajnti, while breathing out long, he knows I am breathing out long, rassa v assasanto rassa assasm ti pajnti, while breathing in short, he knows I am breathing in short, rassa v passasanto rassa passasm ti pajnti, while breathing out short, he knows I am breathing out short, sabbakyapaisaved assasissm ti sikkhati, he trains like this: experiencing the whole body I will breathe in, sabbakyapaisaved passasissm ti sikkhati, he trains like this: experiencing the whole body I will breathe out, passambhaya kyasakhra assasissm ti sikkhati, he trains like this: making the bodily process calm I will breathe in, passambhaya kyasakhra passasissm ti sikkhati. he trains like this: making the bodily process calm I will breathe out.

Ptipaisaved assasissm ti sikkhati, He trains like this: experiencing happiness I will breathe in, ptipaisaved passasissm ti sikkhati, he trains like this: experiencing happiness I will breathe out, sukhapaisaved assasissm ti sikkhati, he trains like this: experiencing pleasure I will breathe in, sukhapaisaved passasissm ti sikkhati, he trains like this: experiencing pleasure I will breathe out,

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cittasakhrapaisaved assasissm ti sikkhati, he trains like this: experiencing the mental process I will breathe in, cittasakhrapaisaved passasissm ti sikkhati, he trains like this: experiencing the mental process I will breathe out, passambhaya cittasakhra assasissm ti sikkhati, he trains like this: making the mental process calm I will breathe in, passambhaya cittasakhra passasissm ti sikkhati. he trains like this: making the mental process calm I will breathe out.

Cittapaisaved assasissm ti sikkhati, He trains like this: experiencing the mind I will breathe in, cittapaisaved passasissm ti sikkhati, he trains like this: experiencing the mind I will breathe out, abhippamodaya citta assasissm ti sikkhati, he trains like this: gladdening the mind I will breathe in, abhippamodaya citta passasissm ti sikkhati, he trains like this: gladdening the mind I will breathe out, samdaha citta assasissm ti sikkhati, he trains like this: concentrating the mind I will breathe in, samdaha citta passasissm ti sikkhati, he trains like this: concentrating the mind I will breathe out, vimocaya citta assasissm ti sikkhati, he trains like this: freeing the mind I will breathe in, vimocaya citta passasissm ti sikkhati. he trains like this: freeing the mind I will breathe out.

Aniccnupass assasissm ti sikkhati, He trains like this: contemplating impermanence I will breathe in, aniccnupass passasissm ti sikkhati, he trains like this: contemplating impermanence I will breathe out, virgnupass assasissm ti sikkhati, he trains like this: contemplating dispassion I will breathe in, virgnupass passasissm ti sikkhati, he trains like this: contemplating dispassion I will breathe out,

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nirodhnupass assasissm ti sikkhati, he trains like this: contemplating cessation I will breathe in, nirodhnupass passasissm ti sikkhati, he trains like this: contemplating cessation I will breathe out, painissaggnupass assasissm ti sikkhati, he trains like this: contemplating letting go I will breathe in, painissaggnupass passasissm ti sikkhati. he trains like this: contemplating letting go I will breathe out. Aya vuccat' nanda npnasati. This, nanda, is mindfulness while breathing.

Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv, If you, nanda, having approached the monk Girimnanda, im dasasa bhseyysi, hna kho paneta vijjati ya were to recite these ten percpetions, then it is possible that Girimnandassa bhikkhuno im dasasa sutv having heard these ten perceptions, the monk Girimnanda's so bdho hnaso paippassambheyy ti. affliction would immediately abate.

Atha kho yasm nando Bhagavato santike im dasasa uggahetv, Then venerable nanda, having learned these ten perceptions from the Gracious One, yenyasm Girimnando tenupasakami, approached venerable Girimnanda, upasakamitv yasmato Girimnandassa im dasasa abhsi. and after approaching he recited these ten perceptions to venerable Girimnanda. Atha kho yasmato Girimnandassa im dasasa sutv Then, having heard these ten perceptions, venerable Girimnanda's so bdho hnaso paippassambhi, afliction immediately abated, vuhhi cyasm Girimnando tamh bdh, and venerable Girimnanda recovered from that affliction, tath pahno ca panyasmato Girimnandassa so bdho ahos ti. and by that venerable Girimnanda's affliction was brought to an end.

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21: Isigilisutta The Discourse about Isigili

Introductory Verse Paccekabuddhanmni ~ desentoya adesay. Preaching the names of the Independent Buddhas he preached this (safeguard). Anantabalasayutta, ~ paritta ta bhamahe. It is about unending strength, ~ we will recite that safeguard. The Safeguard Eva me suta: Thus I have heard: eka samaya Bhagav Rjagahe viharati Isigilismi pabbate. at one time the Gracious One was dwelling near Rjagaha on the Isigili mountain. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, saying: Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu, Monks!, Reverend Sir! those monks replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Passatha no tumhe bhikkhave eta Vebhra pabbatan?-ti. Do you see, monks, that mountain called Vebhra? Eva bhante. Yes, reverend Sir Etassa pi kho bhikkhave Vebhrassa pabbatassa, For that mountain Vebhra, monks, a va sama ahosi a paatti. there was once another name, another designation. Passatha no tumhe bhikkhave eta Paava pabbatan?-ti. Do you see, monks, that mountain called Paava? Eva bhante. Yes, reverend Sir Etassa pi kho bhikkhave Paavassa pabbatassa, For that mountain Paava, monks,

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a va sama ahosi a paatti. there was once another name, another designation. Passatha no tumhe bhikkhave eta Vepulla pabbatan?-ti. Do you see, monks, that mountain called Vepulla? Eva bhante. Yes, reverend Sir Etassa pi kho bhikkhave Vepullassa pabbatassa, For that mountain Vepulla, monks, a va sama ahosi a paatti. there was once another name, another designation. Passatha no tumhe bhikkhave eta Gijjhaka pabbatan?-ti. Do you see, monks, that mountain called Gijjhaka? Eva bhante. Yes, reverend Sir. Etassa pi kho bhikkhave Gijjhakassa pabbatassa, For that mountain Gijjhaka, monks, a va sama ahosi a paatti. there was once another name, another designation. Passatha no tumhe bhikkhave ima Isigili pabbatan?-ti. Do you see, monks, this mountain called Isigili? Eva bhante. Yes, reverend Sir Imassa pi1 kho bhikkhave Isigilissa pabbatassa, For this mountain Isigili, monks, es va2 sama ahosi es paatti. there has been only this name, this designation. Bhtapubba bhikkhave pacaPaccekabuddhasatni Formerly, monks, five hundred Independent Buddhas imasmi Isigilismi pabbate ciranivsino ahesu. were settled for a long time on this mountain Isigili.

1 2

MPP: imassa hi CBhp: omit va

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Te ima pabbata pavisant dissanti, pavih na dissanti. They were seen entering this mountain, but after entering were not seen again. Tam-ena manuss disv evam-hasu: Having seen that the people said this: Aya pabbato ime is gilat ti - Isigili, Isigil-tveva sama udapdi. This mountain devours these seers - Seer Devourer (Isi-gili), and the name Isigili arose. cikkhissmi bhikkhave Paccekabuddhna nmni, Monks, I will declare the names of those Independent Buddhas, kittayissmi bhikkhave Paccekabuddhna nmni, monks, I will proclaim the names of those Independent Buddhas, desissmi bhikkhave Paccekabuddhna nmni. monks, I will reveal the names of those Independent Buddhas. Ta sutha sdhuka manasikarotha bhsissm ti. Listen to it, apply your minds well, and I will speak. Eva bhante, ti kho te bhikkh Bhagavato paccassosu, Yes, reverend Sir, those monks, replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Ariho nma bhikkhave Paccekasambuddho,1 One Independent Sambuddha named Ariha, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Upariho nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Upariha, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Tagarasikh nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Tagarasikh, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili.

PPV: Paccekabuddho, here and in the following lines

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Yasass nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Yasass, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Sudassano nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Sudassana, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Piyadass nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Piyadass, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Gandhro nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Gandhra, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Piolo nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Piola, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Upsabho nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Upsabha, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Nto nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Nta, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Tatho nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Tatha, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili.

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Sutav nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Sutav, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili. Bhvitatto nma bhikkhave Paccekasambuddho, One Independent Sambuddha named Bhvitatta, monks, imasmi Isigilismi pabbate ciranivs ahosi. was settled for a long time on this mountain Isigili.

Ye sattasr angh1 nirs, ~ paccekam-evajjhagamu Subodhi. Those excellent beings, not troubled, not yearning, ~ individually have attained True Awakening. Tesa visallna naruttamna, ~ nmni me kittayato sutha: [1] Of those dart-removers, supreme-among-men, ~ please listen as I proclaim their names:

Ariho, Upariho, Tagarasikh, Yasass, ~ Sudassano, Piyadass ca Buddho, Ariha, Upariha, Tagarasikh, Yasass, ~ Sudassana, Piyadass the Buddha, Gandhro, Piolo, Upsabho ca, ~ Nto, Tatho, Sutav, Bhvitatto, [2] Gandhra, Piola, and Upsabha, ~ Nta, Tatha, Sutav, Bhvitatta,

Sumbho, Subho, Methulo, Ahamo ca, ~ athassu Megho, Angho,2 Sudho, Sumbha, Subha, Methula, and Ahama, ~ also there are Megha, Angha, Sudha, Paccekabuddh bhavanettikh. ~ Hig ca Higo ca mahnubhv, [3] Independent Buddhas who have ended what leads to rebirth. ~ Higu and Higa, ones of great power,

dve Jlino munino, Ahako ca, ~ atha Kosalo Buddho, atho Subhu, the two Jlinas who were sages, ~ and Ahaka, also Kosala the Buddha, and then Subhu, Upanemiso, Nemiso, Santacitto, ~ Sacco, Tatho, Virajo, Paito ca, [4] Upanemisa, Nemisa, Santacitta, ~ Sacca, Tatha, Viraja, and Paita,

1 2

PPV2: anigh CBhp: Anigho

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Kl' pakl, Vijito, Jito ca, ~ Ago ca Pago ca Gutijjito ca, Kla and Upakla, Vijita, and Jita, ~ Aga and Paga and Gutijjita, Pass jah upadhi dukkhamla, ~ Aparjito Mrabala ajesi, [5] Pass, who left off cleaving, the root of suffering, ~ Aparjita, who defeated the strength of Mra,

Satth, Pavatt, Sarabhago, ~ Lomahaso, Uccagamyo, Asito, Ansavo, Satth, Pavatt, Sarabhaga, Lomahasa, ~ Uccagamya, Asita, Ansava, Manomayo, mnacchido ca Bandhum, ~ Taddhimutto, Vimalo ca Ketum, [6] Manomaya, Bandhum the conceit-cutter, ~ Taddhimutta, Vimala, and Ketum,

Ketumbargo ca Mtago, Ariyo, ~ ath' Accuto, Accutagmabymako, Ketumbarga, and Mtaga, Ariya, ~ also Accuta, Accutagmabymaka, Sumagalo, Dabbilo, Suppatihito, ~ Asayho, Khembato ca Sorato, [7] Sumagala, Dabbila, Suppatihita, ~ Asayha, Khembata and Sorata,

Drannayo, Sagho atho pi Uccayo, ~ aparo mun Sayho anomanikkamo, Drannaya, Sagha and also Uccaya, ~ another sage Sayha, who had great fervour, nandaNando, Upanando dvdasa, ~ Bhradvjo antimadehadhr, [8] the twelve named nanda, Nanda, and Upananda (i.e. 4 to each name), ~ Bhradvja, one who bore his last body,

Bodh, Mahnmo atho pi Uttaro, ~ Kes, Sikh, Sundaro, Bhradvjo, Bodh, Mahnma, and also Uttara, ~ Kes, Sikh, Sundara, Bhradvja, Tiss' patiss1 bhavabandhanacchid, ~ Upasdar, tahacchido ca Sdar, [9] Tissa and Upatissa, who cut the bonds of rebirth, ~ Upasdar, and Sdar, who cut off craving,

Buddho ah Magalo vtargo, ~ Usabhacchid jlini2 dukkhamla, the passionless Buddha called Magala, ~ Usabha, who cut off the net, the root of suffering, santa pada ajjhagam-panto,3 ~ Uposatho, Sundaro, Saccanmo, [10] Upanta, who attained the state of peace, ~ Uposatha, Sundara, Saccanma,

1 2 3

PPV2: Upatiss, probably a printer's error. MPP: jlin MPP, PPV: ajjhaga panto
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Jeto, Jayanto, Padumo, Uppalo ca, ~ Padumuttaro, Rakkhito, Pabbato ca, Jeta, Jayanta, Paduma, and Uppala, ~ Padumuttara, Rakkhita, and Pabbata, Mnatthaddho, Sobhito, Vtargo, ~ Kaho ca Buddho suvimuttacitto - [11] Mnatthaddha, Sobhita, Vtarga, ~ the Buddha Kaha, whose mind was completely free -

ete ca ae ca mahnubhv, ~ Paccekabuddh bhavanettikh, these and others who were ones of great power, ~ Independent Buddhas, who had ended what leads to rebirth, te sabbasagtigate mahes,1 ~ parinibbute vandatha appameyye ti. [12] these great seers, who had gone beyond the shackle, ~ worship those completely emancipated, who are beyond measure. Dutiyakabhavra Nihita2 The Second Recital is Finished

1 2

PPV2: mahesi MPP, CBhp, PPV2: Dutiyakabhavra (omit nihita).

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The Seven Supplementary Discourses

22. Dhammacakkappavattanasutta The Discourse that Set the Dhamma Wheel Rolling
Namo tassa Bhagavato Arahato Sammsambuddhassa x 32 Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha x 3 Eva me suta: Thus I have heard: eka samaya Bhagav Brasiya viharati Isipatane Migadye. at one time the Gracious One was dwelling near Bras in the Deer Park at Isipatana. Tatra kho Bhagav pacavaggiye bhikkh mantesi: There it was that the Gracious One addressed the group-of-five monks, saying: Dveme bhikkhave ant pabbajitena na sevitabb, There are these two extremes, monks, that one who has gone forth ought not to associate with, yo cya: kmesu kmasukhalliknuyogo, which is this: devotion to the pleasure and happiness in sense pleasures, hno, gammo, pothujjaniko, anariyo, anatthasahito; which is low, vulgar, worldly, ignoble, and not connected with the goal; yo cya: attakilamathnuyogo, and this: devotion to self-mortification, dukkho, anariyo, anatthasahito. which is painful, ignoble, and not connected with the goal. Ete te bhikkhave ubho ante anupagamma, majjhim paipad Not having approached either of these two extremes, monks, the middle practice Tathgatena abhisambuddh, cakkhukara, akara, was awakened to by the Realised One, which produces vision, produces knowledge, upasamya abhiya Sambodhya Nibbnya savattati. and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.

1 2

MPP, CBhp, PPV omit this section title PPV2 omits this line
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Katam ca s bhikkhave majjhim paipad, Now what is this middle practice, monks, Tathgatena abhisambuddh, cakkhukara, akara, that was awakened to by the Realised One, which produces vision, produces knowledge, upasamya abhiya Sambodhya Nibbnya savattati? and which leads to peace, deep knowledge, Complete Awakening, and Nibbna? Ayam-eva ariyo ahagiko maggo, seyyathdam: It is this noble path with eight factors, as follows: sammdihi [1] right view sammsakappo [2] right thought sammvc [3] right speech sammkammanto [4] right action samm-jvo [5] right livelihood sammvymo [6] right endeavour sammsati [7] right mindfulness sammsamdhi. [8] right concentration. Aya kho s bhikkhave majjhim paipad, This is the middle practice, monks, Tathgatena abhisambuddh, cakkhukara, akara, that was awakened to by the Realised One, which produces vision, produces knowledge, upasamya abhiya Sambodhya Nibbnya savattati. and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.

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The Four Noble Truths

Ida kho pana bhikkhave dukkha ariyasacca: [1] Now this, monks, is the noble truth of suffering: jti pi dukkh birth is suffering jar pi dukkh also old age is suffering vydhi pi dukkho also sickness is suffering maraam-pi dukkha also death is suffering appiyehi sampayogo dukkho being joined to what is not dear is suffering piyehi vippayogo dukkho being separated from what is dear is suffering yam-piccha na labhati tam-pi dukkha also not to obtain what one longs for is suffering sakhittena pacupdnakkhandh dukkh. in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.

Ida kho pana bhikkhave dukkhasamudaya1 ariyasacca: [2] Now this, monks, is the noble truth of the arising of suffering: y ya tah ponobhavik, it is that craving which leads to continuation in existence, nandirgasahagat, tatratatrbhinandin, seyyathda: which is connected with enjoyment and passion, greatly enjoying this and that, as follows: kmatah craving for sense pleasures bhavatah craving for continuation

PPV: dukkhasamudayo, here and in similar places throughout

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vibhavatah. craving for discontinuation.

Ida kho pana bhikkhave dukkhanirodha1 ariyasacca: [3] Now this, monks, is the noble truth of the cessation of suffering: yo tass yeva tahya asesavirganirodho it is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo. liberation, letting go, release, and non-adherence. Ida kho pana bhikkhave, dukkhanirodhagmin paipad ariyasacca: [4] Now this, monks, is the noble truth of the practice leading to the end of suffering: Ayam-eva ariyo ahagiko maggo, seyyathdam: It is this noble path with eight factors, as follows: sammdihi [1] right view sammsakappo [2] right thought sammvc [3] right speech sammkammanto [4] right action samm-jvo [5] right livelihood sammvymo [6] right endeavour sammsati [7] right mindfulness sammsamdhi. [8] right concentration.

PPV: dukkhanirodho, here and in similar places throughout

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Realisation
Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself) ought to be fully known me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkha ariyasacca paritan-ti Now that to which this is the noble truth of suffering refers has been fully known me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, vision arose, knowledge arose, pa udapdi, vijj udapdi, loko udapdi. wisdom rose, understanding arose, light arose.

Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

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Ta kho pan' ida dukkhasamudaya ariyasacca pahtabban-ti Now that to which this is the noble truth of the arising of suffering refers (i.e. craving) ought to be given up me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkhasamudaya ariyasacca pahnan-ti Now that to which this is the noble truth of the arising of suffering refers has been given up, me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ida dukkhanirodha ariyasaccan-ti This is the noble truth of the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkhanirodha ariyasacca sacchiktabban-ti Now that to which this is the noble truth of the cessation of suffering refers (i.e. Nibbna) ought to be experienced me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi,1 loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

PPV2: vijj udapdi is missing in this edition, printer's error.

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Ta kho pan' ida dukkhanirodha ariyasacca sacchikatan-ti Now that to which this is the noble truth of the cessation of suffering refers has been experienced me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ida dukkhanirodhagmin paipad ariyasaccan-ti This is the noble truth of the practice going to the cessation of sufferingme bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkhanirodhagmin paipad ariyasacca Now that to which this is the noble truth of the practice leading to the end of suffering refers (i.e. the practice itself) bhvetabban-ti ought to be developed me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

Ta kho pan' ida dukkhanirodhagmin paipad ariyasacca bhvitan-ti Now that to which this is the noble truth of the practice leading to the end of suffering refers - has been developed me bhikkhave pubbe ananussutesu dhammesu to me, monks, regarding these previously unheard-of things cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi. vision arose, knowledge arose, wisdom rose, understanding arose, light arose.

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Declaring the Awakening

Yva kva-ca me bhikkhave imesu catusu ariya-saccesu For as long as to me, monks, in regard to these four noble truths - eva tiparivaa dvdaskra - turned like this, in three ways, twelvefold yathbhta adassana na suvisuddha ahosi, knowledge and insight as it really is was not quite clear, neva tvha bhikkhave sadevake loke samrake sabrahmake, for that long, monks, I did not declare to the world with its gods, Mra, and Brahma, sassamaabrhmaiy pajya sadevamanussya, to this generation, with its ascetics and brahmins, princes and men, anuttara sammsambodhi Abhisambuddho paccasi. that I was a Full and Perfect Sambuddha with unsurpassed complete awakening. Yato ca kho me bhikkhave imesu catusu ariyasaccesu But when to me, monks, in regard to these four noble truths - eva tiparivaa dvdaskra - turned like this, in three ways, twelvefold yathbhta adassana suvisuddha ahosi, knowledge and insight as it really is was quite clear athha bhikkhave sadevake loke samrake sabrahmake then, monks, I did declare to the world with its gods, Mra, and Brahma, sassamaabrhmaiy pajya sadevamanussya, to this generation, with its ascetics and brahmins, princes and men, anuttara sammsambodhi Abhisambuddho paccasi. that I was a Full and Pefrect Sambuddha with unsurpassed complete awakening. a-ca pana me dassana udapdi: To me knowledge and seeing arose: Akupp me cetovimutti Sure is my freedom of mind ayam-antim jti this is my last birth natthi dni punabbhavo ti. now there is no continuation of existence.
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The First Attainment

Idam-avoca Bhagav, The Gracious One said this, attaman pacavaggiy bhikkh Bhagavato bhsita abhinandun-ti. and the group-of-five monks were uplifted and greatly rejoiced in what was said by the Gracious One. Imasmi-ca pana veyykaraasmi bhaamne, Moreover, as this sermon was being given, yasmato Koaassa viraja, vtamala, to venerable Koaa the dust-free, stainless, Dhammacakkhu udapdi: Vision-of-the-Dhamma arose: Ya kici samudayadhamma, sabban-ta1 nirodhadhamman-ti. Whatever has the nature of arising, all that has the nature of ceasing.

The Gods of the Sense World

Pavattite ca pana Bhagavat Dhammacakke Now when the Dhamma Wheel was set rolling by the Gracious One Bhumm dev saddam-anussvesu: the Earth gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Bhummna devna sadda sutv Having heard the cry of the Earth gods Ctummahrjik dev saddam-anussvesu: the gods called the Four Great Kings let loose a cry:

PPV2: sabba ta
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Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Ctummahrjikna devna sadda sutv Having heard the cry of the gods called the Four Great Kings Tvatis dev saddam-anussvesu: the Tvatisa gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Tvatisna devna sadda sutv Having heard the cry of the Tvatisa gods Ym dev saddam-anussvesu: the Yma gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

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Ymna devna sadda sutv Having heard the cry of the Yma gods Tusit dev saddam-anussvesu: the Tusita gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Tusitna devna sadda sutv Having heard the cry of the Tusita gods Nimmarat dev saddam-anussvesu: the Nimmarati gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Nimmaratna devna sadda sutv Having heard the cry of the Nimmarati gods Paranimmitavasavattino dev saddam-anussvesu: the Paranimmitavasavatti gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel,

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appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

The Gods of the Form World

Paranimmitavasavattna devna sadda sutv Having heard the cry of the Paranimmitavasavatti gods Brahmaprisajj dev saddam-anussvesu: the Brahmaprisajja gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Brahmaprisajjna devna sadda sutv Having heard the cry of the Brahmaprisajja gods Brahmapurohit dev saddam-anussvesu: the Brahmapurohita gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

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Brahmapurohitna devna sadda sutv Having heard the cry of the Brahmapurohita gods Mahbrahm dev saddam-anussvesu: the Mahbrahma gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Mahbrahmna devna sadda sutv Having heard the cry of the Mahbrahma gods Parittbh dev saddam-anussvesu: the Parittbha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Parittbhna devna sadda sutv Having heard the cry of the Parittbha gods Appambh1 dev saddam-anussvesu: the Appambha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel,
1

MPP, PPV2: Appamabh

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appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Appambhna1 devna sadda sutv Having heard the cry of the Appambha gods bhassar dev saddam-anussvesu: the bhassara gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. bhassarna devna sadda sutv Having heard the cry of the bhassara gods Parittasubh dev saddam-anussvesu: the Parittasubha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

MPP, PPV2: Appamabhna

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Parittasubhna devna sadda sutv Having heard the cry of the Parittasubha gods Appamasubh dev saddam-anussvesu: the Appamasubha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Appamasubhna devna sadda sutv Having heard the cry of the Appamasubha gods Subhakihak1 dev saddam-anussvesu: the Subhakiha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Subhakihakna2 devna sadda sutv Having heard the cry of the Subhakiha gods Vehapphal dev saddam-anussvesu: the Vehapphala gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana,

1 2

CBhp: Subhakiak CBhp: Subhakiakna

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anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

The Gods of the Pure Abodes

Vehapphalna devna sadda sutv Having heard the cry of the Vehapphala gods Avih dev saddam-anussvesu: the Aviha gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

Avihna devna sadda sutv Having heard the cry of the Aviha gods Atapp dev saddam-anussvesu: the Atappa gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world.

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Atappna devna sadda sutv Having heard the cry of the Atappa gods Sudass dev saddam-anussvesu: the Sudassa gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Sudassna devna sadda sutv Having heard the cry of the Sudassa gods Sudass dev saddam-anussvesu: the Sudass gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Sudassna devna sadda sutv Having heard the cry of the Sudass gods Akiihak dev saddam-anussvesu: the Akiihaka gods let loose a cry: Eta Bhagavat Brasiya Isipatane Migadye, The Gracious One, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel,

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appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmin-ti. or by a god or by a demon or by a deity or by anyone in the world. Iti ha tena khaena tena muhuttena, yva Brahmalok saddo abbhuggachi, Thus at that moment, at that second, that cry reached as far as the Brahma worlds, aya-ca dasasahass1 lokadhtu sakampi, sampakampi, sampavedhi, and this ten thousand world-element moved, wavered, and shook, appamo ca uro obhso loke ptur-ahosi, and great and measureless light became manifest in the world, atikkamma devna devnubhvan-ti. transcending the psychic power of the gods. Atha kho Bhagav udna udnesi: Then the Gracious One uttered this inspired utterance: Asi vata bho Koao, asi vata bho Koao ti. Koaa surely knows, Koaa surely knows. Iti hida yasmato Koaassa Thus to the venerable Koaa A Koao tveva nma ahos ti. came the name A Koaa (Koaa, he-who-knows).

PPV2: -sahassi
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23: Mahsamayasutta The Discourse on the Great Convention

Eva me suta: Thus I have heard: eka samaya Bhagav Sakkesu viharati at one time the Gracious One was dwelling amongst the Sakyans Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi in the Great Wood near Kapilavatthu with a great Sagha of monks pacamattehi bhikkhusatehi sabbeheva Arahantehi, consisting of five hundred monks, all of them Worthy Ones, dasahi ca lokadhthi1 devat yebhuyyena sannipatit honti and almost all of the gods from the ten world-elements had assembled Bhagavanta dassanya bhikkhusagha-ca. to see the Gracious One and the Sagha of monks.

Atha kho catunna Suddhvsakyikna devna etad-ahosi: Then this occurred to four gods from among the hosts in the Pure Abodes: Aya kho Bhagav Sakkesu viharati The Gracious One is dwelling amongst the Sakyans Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi in the Great Wood near Kapilavatthu with a great Sagha of moks pacamattehi bhikkhusatehi sabbeheva Arahantehi, consisting of five hundred monks, all of them Worthy Ones, dasahi ca lokadhthi2 devat yebhuyyena sannipatit honti and almost all of the gods from the ten world elements have assembled Bhagavanta dassanya bhikkhusagha-ca. to see the Gracious One and the Sagha of monks. Yan-nna mayam-pi yena Bhagav tenupasakameyyma, Well now, we too could approach the Gracious One, upasakamitv Bhagavato santike paccekagtha bhseyym ti. and after approaching the Gracious One we could recite a verse each in his presence.
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CBhp: lokadhtuhi CBhp: lokadhtuhi

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Atha kho t devat seyyath pi nma balav puriso Then those gods, just as a strong man sammijita v bha pasreyya, pasrita v bha sammijeyya, might stretch out a bent arm, or bend in an outstretched arm, evam-eva Suddhvsesu devesu antarahit in the same way disappeared from among the gods of the Pure Abodes Bhagavato purato ptur-ahesu. and appeared in front of the Gracious One. Atha kho t devat Bhagavanta abhivdetv, ekam-anta ahasu. Then those gods after worshipping the Gracious One, stood on one side. Ekam-anta hit kho ek devat While standing on one side one of the gods Bhagavato santike ima gtha abhsi: recited this verse in the presence of the Gracious One: Mahsamayo pavanasmi, ~ devaky samgat, There is a great convention in the wood, ~ and a host of gods have come, gatamha ima Dhammasamaya ~ dakkhitye aparjitasaghan-ti. [1] we have come to this Dhamma convention ~ to see the Sagha, who are undefeated. Atha kho apar devat Bhagavato santike ima gtha abhsi: Then another god recited this verse in the presence of the Gracious One: Tatra bhikkhavo samdahasu, ~ cittamattano ujuka akasu,1 In this place the monks are concentrated, ~ they have straightened out their minds by themselves, srathva nettni gahetv, ~ indriyni rakkhanti pait ti. [2] like a charioteer who has taken the reins, ~ the wise protect their sense faculties. Atha kho apar devat Bhagavato santike ima gtha abhsi: Then another god recited this verse in the presence of the Gracious One: Chetv khla chetv paligha, ~ indakhla hacca-m-anej, Having cut off the hindrance and obstacle, ~ and dug up the locking post, they are unmoved, te caranti suddh vimal, ~ Cakkhumat sudant susung ti. [3] they live pure and unstained, ~ young ngas, well-tamed by the Visionary.

MPP, PPV, PPV2: ujukam-akasu

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Atha kho apar devat Bhagavato santike ima gtha abhsi: Then another god recited this verse in the presence of the Gracious One: Ye keci Buddha saraa gatse ~ na te gamissanti apya.1 Whoever has gone to the Buddha for refuge ~ will not go to the lower worlds. Pahya mnusa deha ~ devakya paripressant ti. [4] After giving up the human body ~ they will fill up the ranks of the gods. Atha kho Bhagav bhikkh mantesi: Then the Gracious One addressed the monks, saying: Yebhuyyena bhikkhave dasasu lokadhtsu devat sannipatit Monks, almost all of the gods from the ten world-elements have assembled Tathgata dassanya bhikkhusagha-ca. to see the Realised One and the Sagha of monks. Ye pi te bhikkhave ahesu attam-addhna Arahanto, Monks, those who in the past were Worthy Ones, Sammsambuddh, tesam-pi Bhagavantna Perfect Sambuddhas, for those Gracious Ones also etaparam yeva devat sannipatit ahesu seyyath pi mayha etarahi. at least as many gods have assembled as for me at the present time. Ye pi te bhikkhave bhavissanti angatam-addhna Arahanto, Monks, those who in the future will be Worthy Ones, Sammsambuddh, tesam-pi Bhagavantna Perfect Sambuddhas, for those Gracious Ones also etaparam yeva devat sannipatit bhavissanti seyyath pi mayha etarahi. at least as many gods will assemble as for me at the present time.

cikkhissmi bhikkhave devakyna nmni, Monks, I will declare the names of the hosts of gods, kittayissmi bhikkhave devakyna nmni, monks, I will proclaim the names of the hosts of gods,

CBhp: apyabhmi
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desissmi1 bhikkhave devakyna nmni. monks, I will reveal the names of the hosts of gods.

Ta sutha sdhuka manasikarotha bhsissm ti. Listen to it, apply your minds well, and I will speak. Eva bhante ti kho te bhikkh Bhagavato paccassosu, Yes, reverend Sir, those monks replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Silokam-anukassmi ~ yattha Bhumm tad-assit: I will repeat a famous verse (a Siloka) ~ wherever the gods of the Earth live: Ye sit girigabbhara, ~ pahitatt samhit, [5] There are (monks) who live in a hill cave, ~ who are resolute, composed, puth2 sh va salln, ~ lomahasbhisambhuno, who are like lions crouching, ~ who have overcome (all) horror, odtamanas suddh, ~ vippasanna-m-anvil. [6] with minds that are cleansed, and purified, ~ which are clear, and undisturbed. Bhiyyo3 pacasate atv ~ vane Kpilavatthave, He knew there were more than five hundred ~ in the wood near Kapilavatthu (like this), tato mantay Satth ~ svake ssane rate: [7] therefore the Teacher addressed ~ those disciples who delight in the teaching: Devaky abhikkant, ~ te vijntha bhikkhavo! A host of gods have drawn near (to us), ~ you should know who they are, monks! Te ca tappam-akaru, ~ sutv Buddhassa ssana, [8] Then (those monks) became ardent, ~ after hearing the Buddha's teaching, tesa ptur-ah4 a, ~ amanussnadassana and knowledge was manifest to them, ~ seeing those non-human beings appeke satam-addakkhu, ~ sahassa atha sattati. [9] and some of them saw a hundred, ~ a thousand, or seventy (thousand).
1 2 3 4

PPV: desessmi MPP, PPV2: puthu PPV: Bhyyo CBhp: ahu

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Sata eke sahassna ~ amanussnam-addasu,1 Some of them saw a hundred thousand of those non-human beings, appekenantam-addakkhu ~ dis sabb phu ah.2 [10] and some saw an endless number ~ spread out in every direction. Ta-ca sabba abhiya ~ vavakkhitvna3 Cakkhum, Having deep knowledge of all that ~ the Visionary desired to speak, tato mantay Satth ~ svake ssane rate: [11] therefore the Teacher addressed ~ those disciples who delight in the teaching: Devaky abhikkant, ~ te vijntha bhikkhavo!4 A host of gods have drawn near (to us), ~ you should know who they are, monks! Ye voha kittayissmi ~ girhi anupubbaso. [12] I will proclaim their (names) to you ~ with lyrics in regular order.

Yakkhas
Sattasahass te yakkh,5 ~ Bhumm Kpilavatthav, There are seven thousand yakkhas, ~ Earth gods from Kapilavatthu, iddhimanto, jutmanto,6 ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [13] rejoicing they have drawn near ~ the gathering of monks in the wood. Chasahass Hemavat ~ yakkh nnattavaino, From Hemavant there are six thousand ~ yakkhas, diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [14] rejoicing they have drawn near ~ the gathering of monks in the wood. Stgir tisahass ~ yakkh nnattavaino, From Stgira there are three thousand ~ yakkhas, diverse in colour,

1 2 3 4 5 6

CBhp: addasu CBhp: ahu CBhp: avekkhitvna PPV: bhikkhave PPV, MPP, PPV2: Sattasahass yakkh CBhp: jutimanto, and so throughout
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iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [15] rejoicing they have drawn near ~ the gathering of monks in the wood. Iccete soasasahass ~ yakkh nnattavaino, Like this there are sixteen thousand ~ yakkhas, diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [16] rejoicing they have drawn near ~ the gathering of monks in the wood. Vessmitt pacasat ~ yakkh nnattavaino, From Vessmitta there are five hundred ~ yakkhas, diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [17] rejoicing they have drawn near ~ the gathering of monks in the wood. Kumbhro1 Rjagahiko, ~ Vepullassa nivesana, From Rjagaha there is Kumbra, ~ who is settled on Vepulla, bhiyyo2 na satasahassa ~ yakkhna payirupsati, and more than a hundred thousand ~ yakkhas who gather round him, Kumbhro Rjagahiko ~ so pga samiti vana. [18] From Rjagaha there is Kumbra ~ he also came to the gathering in the wood.

The Four Great Kings

Purima-ca disa, rj ~ Dhataraho ta3 passati, The Easterly direction, the king ~ Dhataraha rules over that, gandhabbna dhipati, ~ Mahrj yasassi so, [19] he is master of the Gandhabbas, ~ he is a resplendent Great King, putt pi tassa bahavo, ~ Indanm mahabbal, also there are his many sons, ~ Inda by name, ones of great strength,

1 2 3

CBhp: Kumbhiro, and two lines below CBhp, PPV: bhyyo CBhp: omit ta
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iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [20] rejoicing they have drawn near ~ the gathering of monks in the wood. Dakkhia-ca disa, rj ~ Virho ta passati, The Southerly direction, the king ~ Virha rules over that, kumbhana dhipati, ~ Mahrj yasassi so, [21] he is master of the Kumbhaas, ~ he is a resplendent Great King, putt pi tassa bahavo, ~ Indanm mahabbal, also there are his many sons, ~ Inda by name, ones of great strength, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [22] rejoicing they have drawn near ~ the gathering of monks in the wood. Pacchima-ca disa, rj ~ Virpakkho ta passati, The Westerly direction, the king ~ Virpakkha rules over that, ngna dhipati, ~ Mahrj yasassi so, [23] he is master of the ngas, ~ he is a resplendent Great King, putt pi tassa bahavo, ~ Indanm mahabbal, also there are his many sons, ~ Inda by name, ones of great strength, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [24] rejoicing they have drawn near ~ the gathering of monks in the wood. Uttara-ca disa, rj ~ Kuvero ta passati, The Northerly direction, the king ~ Kuvera rules over that, yakkhna dhipati, ~ Mahrj yasassi so, [25] he is master of the yakkhas, ~ he is a resplendent Great King, putt pi tassa bahavo, ~ Indanm mahabbal, also there are his many sons, ~ Inda by name, ones of great strength, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent,

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modamn abhikkmu ~ bhikkhna samiti vana. [26] rejoicing they have drawn near ~ the gathering of monks in the wood. Purima disa Dhataraho,1 ~ Dakkhiena Virhako, To the East there is Dhataraha, ~ in the South there is Virhaka, Pacchimena Virpakkho, ~ Kuvero Uttara disa. [27] in the West there is Virpakkha, ~ to the North there is Kuvera. Cattro te Mahrj, ~ samant caturo dis, These are the Four Great Kings, ~ from all sides, the four directions, daddallamn ahasu ~ vane Kpilavatthave. [28] they stood blazing brilliantly ~ in the wood near Kapilavatthu. Tesa myvino ds ~ gu2 vacanik sah: Their deceitful servants came, who are fraudulent and treacherous: my Kueu Veeu, ~ Viucca Viuo saha, [29] the deceitful Kuteu, Veteu, ~ Viucca, and Viua, Candano Kmaseho ca, ~ Kinnughau Nighau ca, Candana and Kmaseha, ~ Kinnughau and Nighau, Pando Opamao ca, ~ devasto ca Mtal, [30] Panda and Opamaa, ~ and Mtali, the gods' charioteer, Cittaseno3 ca gandhabbo, ~ Nalo rj Janesabho The gandhabbas Citta and Sena, ~ the kings Nala and Janesabha gu Pacasikho ceva, ~ Timbar Suriyavaccas. [31] came, and also Pacasikha, ~ Timbaru, and Suriyavaccas. Ete cae ca rjno, ~ gandhabb saha rjubhi, These and also other kings, ~ and gandhabbas along with their kings, modamn abhikkmu ~ bhikkhna samiti vana. [32] rejoicing they have drawn near ~ the gathering of monks in the wood.

1 2 3

PPV2: Puratthimena Dhataraho CBhp: gu, and so throughout Although the grammar suggests that this is the name of one gandhabba, the commentary defines it as two.
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Atirekni Sattasuttni

Ngas and Supaas

Athgu Nbhas ng,1 ~ Vesl saha Tacchak, Then came Ngas from Nbhasa, ~ and from Vesli, and the Tacchakas, Kambal' Assatar gu, ~ Pyg saha tibhi. [33] the Kambalas, and Assataras came, and (ngas) from Pyga with their kin. Ymun Dhatarah2 ca ~ gu ng yasassino, The Ymuna, and the Dhataraha ngas came, resplendent ones, Ervao mahngo, ~ so pga samiti vana. [34] and Ervaa, the great nga, ~ he also came to the gathering in the wood. Ye ngarje sahas haranti ~ dibb dij pakkhivisuddhacakkh Those who carry away the nga kings by force ~ the divine, twice-born, winged ones, with clear vision vehsay te vanam-ajjhapatt, ~ Citr Supa iti tesa nmni. [35] through the air they (came and) arrived in the wood, ~ the Citras and Supaas, such are their names. Abhaya tad ngarjnam-si, ~ supaato khemam-aksi Buddho. But at that time the nga kings were without fear, ~ for the Buddha made them safe from the supaas. Sahhi vchi upavhayant, ~ ng supa saraam-agasu Buddha.3 [36] Calling on (one another) with gentle words, ~ the ngas and supaas took refuge in the Buddha.

Asuras
Jit Vajirahatthena, ~ samudda asur sit, Defeated by Vajirahattha, ~ the asuras live in the ocean, bhtaro Vsavassete, 4 ~ iddhimanto yasassino, [37] they are brothers of Vsava, ~ having psychic power, resplendent, Klakaj mahbhis, ~ asur Dnaveghas, the very fearful Klakajas, ~ the Dnaveghasa asuras, Vepacitt5 Sucitt ca, ~ Pahrdo Namuc saha, [38] Vepacitti and Sucitti, ~ Pahrda, together with Namuci,
1 2 3 4 5

CBhp: Ngas ng CBhp: Dhataraho CBhp: saraagamasu, and omit Buddha CBhp: Vasavassete MPP, PPV, PPV2: Vepacitti
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sata-ca Baliputtna, ~ sabbe Verocanmak. and a hundred of Bali's sons, ~ all of them named after Veroca. Sannayhitv Bali sena ~ Rhubhaddam-upgamu: Having armed themselves, Bali's army ~ came to lucky Rhu (and said): Samayo dni bhaddante, ~ bhikkhna samiti vana. [39] Now is the time, reverend Sir, ~ for the gathering of the monks in the wood.

Devas
po ca dev Pahav ca,1 ~ Tejo Vyo tad-gamu, The Water gods, and the Earth gods, ~ the Fire, and the Wind (gods all) came there, Varu Vru dev, ~ Somo ca Yasas saha, [40] the Varua, and Vrua gods, ~ Soma followed by Yasa, Mettkarukyik ~ gu dev yasassino. and a host of Friendly and Compassionate gods came, respendlent ones. Dasete dasadh ky, ~ sabbe nnattavaino, [41] All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino. who have psychic power, who are bright, ~ beautiful, and resplendent. modamn abhikkmu ~ bhikkhna samiti vana. [42] rejoicing they have drawn near ~ the gathering of monks in the wood. Veh dev2 Sahal ca ~ Asam ca duve Yam. The Vehu and Sahali and Asama gods, and the two Yama gods (came). Candasspanis3 dev ~ Candam-gu purakkhatv. [43] The gods who depend on the Moon came, ~ with the Moon in front of them. Suriyasspanis4 dev ~ Suriyam-gu5 purakkhatv, The gods who depend on the Sun came, ~ with the Sun in front of them, Nakkhattni purakkhatv, ~ gu mandavalhak. [44] with the stars in front of them, ~ also the foolish Rain Cloud (gods) came.

1 2 3 4 5

CBhp: omit 2nd ca MPP, PPV, PPV2: Veh ca dev CBhp: Candassupanis CBhp, PPV2: Suriyassupanis CBhp: -gu
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Atirekni Sattasuttni

Vasna Vsavo seho, ~ Sakko pga Purindado. Sakka also came, (who is called) Vsava, the best of the Vas, and Purindada. Dasete dasadh ky, ~ sabbe nnattavaino, [45] All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [46] rejoicing they have drawn near ~ the gathering of monks in the wood. Athgu Sahabh dev, ~ jalam-aggisikhriva, Then came the Sahabhu gods, ~ blazing forth, like the crest of a fire, Arihak ca Roj ca ~ Ummpupphanibhsino. [47] and the Arihakas and Rojas ~ and the splendid Ummapuppha (gods). Varu Sahadhamm ca, ~ Accut ca Anejak, The Varuas and Sahadhammas, ~ the Accutas and Anejakas, Sleyyarucir1 gu; ~ gu2 Vsavanesino. [48] the Sleyyas and Ruciras (all) came; ~ the Vsavanesi (gods) came. Dasete dasadh ky, ~ sabbe nnattavaino, All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [49] rejoicing they have drawn near ~ the gathering of monks in the wood. Samn Mahsamn, ~ Mnus Mnusuttam, The Samnas, Mahasamnas, ~ Mnusas, Mnusuttamas, Khipadsik gu; ~ gu3 Manopadsik. [50] and the Khipadsikas came; ~ the Manopadsikas came. Athgu Harayo dev, ~ ye ca Lohitavsino. Then the Hari gods came, ~ and those (known as) the Lohitavs. Prag Mahaprag4 ~ gu dev yasassino. [51] The Pragas, and Mahapragas came, gods who are resplendent.
1 2 3 4

CBhp, PPV2: Suleyyarucir CBhp: gu CBhp: gu CBhp: Mahprag

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Atirekni Sattasuttni

Dasete dasadh ky, ~ sabbe nnattavaino, All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [52] rejoicing they have drawn near ~ the gathering of monks in the wood. Sukk Karumh1 Aru ~ gu Veghanas saha. The Sukkas, Karumhas, and Aruas came, with the Veghanasas. Odtagayh pmokkh ~ gu dev Vicakkha. [53] The Vicakkhaa gods came with the Odtagayhas in front. Sadmatt Hragaj, ~ Missak ca yasassino. The Sadmattas, Hragajas, ~ and the resplendent Missakas. Thanaya ga Pajjunno, ~ yo dis abhivassati. [54] Pajjunna came thundering, ~ he who pours down rain in (all) directions. Dasete dasadh ky, ~ sabbe nnattavaino, All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [55] rejoicing they have drawn near ~ the gathering of monks in the wood. Khemiy Tusit Ym, ~ Kahak ca yasassino. The Khemiyas, Tusitas, Ymas,~ and resplendent Kahakas (came). Lambtak Lmaseh ~ Jotinm ca sav, [56] The Lambtakas, Lmasehas, ~ those called the Jotis, and savas, Nimmaratino gu; ~ athgu Paranimmit. and the Nimmaratis came; ~ then came the Paranimittas. Dasete dasadh ky, ~ sabbe nnattavaino, [57] All of these ten hosts, ten kinds (of gods), who are diverse in colour, iddhimanto, jutmanto, ~ vaavanto, yasassino, who have psychic power, who are bright, ~ beautiful, and resplendent, modamn abhikkmu ~ bhikkhna samiti vana. [58] rejoicing they have drawn near ~ the gathering of monks in the wood.
1

CBhp: Karamh
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Atirekni Sattasuttni

Sahete devaniky, ~ sabbe nnattavaino, All of these sixty hosts of gods, ~ who are diverse in colour, nmanvayena gachu; ~ ye cae sadis saha: [59] in conformity with their names came; ~ these along with others similar (thinking): Pavutthajti akhila, ~ oghatiam-ansava, We shall see the casteless (Sagha), unhindered, ~ flood-crossers, pollution-free, dakkhemoghatara nga, ~ Canda va asittiga. [60] and the nga, who is beyond the flood, ~ who, like the Moon, has overcome the darkness.

Brahms
Subrahm Paramatto ca, ~ putt iddhimato saha. Subrahm and Paramatta, ~ along with the sons of the powerful one (came). Sanakumro Tisso ca ~ so pga samiti vana. [61] Sanakumra and Tissa ~ also came to the gathering in the wood. Sahassa brahmalokna ~ Mahbrahmbhitihati, In the thousand brahma worlds ~ a Great Brahma has arisen, upapanno jutmanto, ~ bhismkyo yasassi so. [62] a bright one, who stands out, ~ whose awesome body is resplendent. Dasettha Issar gu, ~ paccekavasavattino, The ten Issar (brahms) came, ~ who individually wield power, tesa-ca majjhato ga ~ Hrito parivrito. [63] and in the midst of them came ~ Hrita with his entourage.

Mra and his Army

Te ca sabbe abhikkante, ~ sa-Inde deve sabrahmake, Now when they had all drawn near, ~ Inda with the gods and the brahms, Mrasen abhikkmi:1 ~ passa Kahassa mandiya! [64] Mra's army also drew near: ~ behold the foolishness of the Dark One! Etha gahatha bandhatha, ~ rgena bandham-atthu ve,2 Come now, seize them, and bind them (he said), ~ let them be bound by passion, samant parivretha, ~ m vo mucittha koci na! [65] surround them on all sides, ~ do not let anyone of them go free!
1 2

PPV: abhikkhamu CBhp: vo

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Atirekni Sattasuttni

Iti tattha mahseno ~ kahasena apesay,1 Thus in that place the great army leader ~ sent forth his dark army, pin thalam-hacca, ~ sara katvna bherava, [66] after striking the ground with his hand, ~ and making a fearful noise, yath pvussako megho, ~ thanayanto savijjuko like a storm cloud shedding rain, ~ thundering, with flashes of lightning tad so paccudvatti, ~ sakuddho asayavas. [67] but then he retreated, ~ angry, and unable to control himself. Ta-ca sabba abhiya ~ vavakkhitvna Cakkhum, Knowing all that (was happening) ~ the Visionary desired to speak, tato mantay Satth ~ svake ssane rate: [68] therefore the Teacher addressed ~ those disciples who delight in the teaching: Mrasen abhikkant, ~ te vijntha bhikkhavo! Mra's army has drawn near (to us), ~ you should know who they are, monks! Te ca tappam-akaru, ~ sutv Buddhassa ssana. Then (those monks) became ardent, after hearing the Buddha's teaching. Vtargehapakkmu,2 ~ nesa lomam-pi ijayu!3 [69] They withdrew from the passionless (monks), not one of their hairs was shaken!

Spoken by Mra
Sabbe vijitasagm, ~ bhaytt4 yasassino, They are all victorious in battle, ~ beyond fear, and resplendent, modanti saha bhtehi, ~ svak te jane sut ti. [70] those disciples, famous among men, along with (all) beings, are glad.

1 2 3 4

CBhp: apesayi CBhp: Vtargehipakkmu CBhp: ijasu PPV: bhaytit

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24: lavakasutta The Discourse concernig lavaka

Eva me suta: Thus I have heard: eka samaya Bhagav laviya viharati at one time the Gracious One was dwelling near lav lavakassa yakkhassa bhavane. in the domicile of the yakkha lavaka. Atha kho lavako yakkho yena Bhagav tenupasakami, Then the yakkha lavaka approached the Gracious One, upasakamitv Bhagavanta etad-avoca: and after approaching he said this to the Gracious One: Nikkhama sama! ti, Get out, ascetic! Sdhvuso ti Bhagav nikkhami. Yes, friend, said the Gracious One, and he got out. Pavisa sama! ti, Go in, ascetic! Sdhvuso ti Bhagav pvisi. Yes, friend, said the Gracious One, and he went in. Dutiyam-pi kho lavako yakkho Bhagavanta etad-avoca: For a second time the yakkha lavaka said this to the Gracious One: Nikkhama sama! ti, Get out, ascetic! Sdhvuso ti Bhagav nikkhami. Yes, friend, said the Gracious One, and he got out. Pavisa sama! ti, Go in, ascetic! Sdhvuso ti Bhagav pvisi. Yes, friend, said the Gracious One, and he went in. Tatiyam-pi kho lavako yakkho Bhagavanta etad-avoca: For a third time the yakkha lavaka said this to the Gracious One:

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Nikkhama sama! ti, Get out, ascetic! Sdhvuso ti Bhagav nikkhami. Yes, friend, said the Gracious One, and he got out. Pavisa sama! ti, Go in, ascetic! Sdhvuso ti Bhagav pvisi. Yes, friend, said the Gracious One, and he went in. Catuttham-pi kho lavako yakkho Bhagavanta etad-avoca: For a fourth time the yakkha lavaka said this to the Gracious One: Nikkhama sama! ti, Get out, ascetic! Na khvha vuso1 nikkhamissmi, I certainly will not get out, friend, ya te karaya ta karoh ti. so please do whatever it is you must do.

Paha ta samaa pucchissmi, sace me na vykarissasi, I will ask you a question, ascetic, and if you do not answer me, citta v te khipissmi, hadaya v te phlessmi, I will overthrow your mind, or split your heart, pdesu v gahetv pragagya khipissm ti. or seize you by the feet and throw you across the river. Na khvha2 ta vuso passmi, I certainly do not see, friend, sadevake loke samrake sabrahmake, in the world with its gods, Mra, and Brahma, sassamaabrhmaiy pajya sadevamanussya, in this generation with its ascetics and brahmins, princes and men, yo me citta v khipeyya, hadaya v phleyya, anyone who could overthrow my mind, or split my heart,

1 2

CBhp: Nakkhvha ta vuso CBhp: Nakkhvha

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pdesu v gahetv pragagya khipeyya. or seize me by the feet and throw me across the river. Api ca tva vuso puccha yad-kakhas ti. Still, you may ask what you want, friend. Atha kho lavako yakkho Bhagavanta gthya ajjhabhsi: Then the yakkha lavaka recited a verse to the Gracious One:

Ki sdha vitta purisassa seha? ~ Ki su sucio sukham-vahti? What is the greatest wealth for a person here? ~ What, when accomplished, brings about happiness? Ki su have sdutara1 rasna? ~ Katha jvi jvitam-hu sehan? ti 2 [1] What, for sure, is the sweetest of tastes? ~ Living what life do they say is the greatest? Saddhdha vitta purisassa seha. ~ Dhammo sucio sukham-vahti. Confidence is a person's greatest wealth here. ~ The Dhamma, when accomplished, brings about happiness. Sacca have sdutara rasna. ~ Pajvi jvitam-hu sehan-ti. [2] Truth, for sure, is the sweetest of tastes. ~ Living a wise life they say is the greatest. Katha su tarat ogha? ~ Katha su tarati3 aava? How does one cross over the flood? ~ How does one cross over the sea? Katha su dukkha acceti? ~ Katha su parisujjhati? [3] How does one overcome suffering? ~ How does one become purified? Saddhya tarat4 ogha. ~ Appamdena aava. Through confidence one crosses the flood. ~ Through heedfulness (one crosses) the sea. Viriyena dukkha acceti. ~ Paya parisujjhati. [4] Through energy one overcomes suffering. ~ Through wisdom one is purified. Katha su labhate paa? ~ Katha su vindate dhana? How is it one gains true wisdom? ~ How is it one finds true wealth? Katha su kitti pappoti? ~ Katha mittni ganthati? How does one acquire good repute? ~ How does one bind friends (to oneself)?

1 2 3 4

PPV, PPV2: sdhutara, also in next verse CBhp: omit ti, also in next verse CBhp: arati CBhp: tarati
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Atirekni Sattasuttni

Asm lok para loka ~ katha pecca na socati? [5] How, after passing from this world to the next world, does one not grieve? Saddahno Arahata ~ Dhamma Nibbnapattiy, Confident in the Worthy Ones' ~ Dhamma (taught) for attaining Nibbna, susss labhate paa, ~ appamatto vicakkhao. [6] one gains wisdom through wanting to hear it, ~ heedfulness, and application. Patirpakr dhurav, ~ uht vindate dhana. Doing what is suitable, bearing up, ~ aroused, one finds true wealth. Saccena kitti pappoti. ~ Dada mittni ganthati. [7] Through truth one acquires good repute. ~ (Through) giving one binds friends (to oneself). Yassete caturo dhamm ~ saddhassa gharamesino: That confident householder who has these four things: sacca, Dhammo, dhit,1 cgo, ~ sa ve pecca na socati, truth, Dhamma, courage, liberality, ~ after passing away he does not grieve, asm lok para loka ~ eva pecca na socati.2 [8] thus, after passing from this world to the next world, one does not grieve. Igha ae pi pucchassu, ~ puth3 samaabrhmae, Come now, ask others also, ~ the many ascetics and brahmins, yadi sacc dam cg ~ khanty bhiyyo na vijjati.4 [9] if there is something more than truth, self-control, liberality, and patience. Kathan nu dni puccheyya, ~ puth samaabrhmae? Why should I ask (others) now, ~ the many ascetics and brahmins? Soha ajja pajnmi ~ yo attho5 samparyiko. [10] Today I have come to know ~ what is the next life's true welfare. Atthya vata me Buddho ~ vsy' lavim-gam.6 Indeed for my welfare did the Buddha ~ come and spend time in lav. Soha ajja pajnmi ~ yattha dinna mahapphala. [11] when today I have come to know ~ where that which is given bears great fruit.
1 2 3 4 5 6

CBhp: dhiti MPP: omits this line; PPV2: sa ve pecca MPP, PPV2: puthu, and in the reply below PPV: bhyyo na vijjat; PPV2: bhyyo na vijjati CBhp, PPV: yo cattho CBhp, PPV: lavim-gami
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Atirekni Sattasuttni

So aha vicarissmi ~ gm gma pur pura, I will roam about ~ from village to village, city to city, namassamno Sambuddha ~ Dhammassa ca sudhammatan-ti. [12] revering the Sambuddha ~ and the good qualities of the Dhamma. Eva vatv1 lavako yakkho Bhagavanta etad-avoca: After saying this, the yakkha lavaka said this to the Gracious One: Abhikkanta bho Gotama! Abhikkanta bho Gotama! Excellent, reverend Gotama! Excellent, reverend Gotama! Seyyath pi bho Gotama nikkujjita v ukkujjeyya, Just as, reverend Gotama, one might set upright what has been overturned, paicchanna v vivareyya, mhassa v magga cikkheyya, or open up what has been closed, or show a path to one who is lost, andhakre v telapajjota dhreyya cakkhumanto rpni dakkhint ti, or bear an oil lamp in the darkness so that one who has eyes can see forms, evam-eva bhot Gotamena anekapariyyena Dhammo paksito. just so has the Dhamma been made clear by reverend Gotama in more than one way. Esha bhavanta Gotama saraa gacchmi, I go to the reverend Gotama for refuge, Dhamma-ca bhikkhusagha-ca. and to the Dhamma, and to the Sagha of monks. Upsaka ma bhava Gotamo dhretu Please bear it in mind, reverend Gotama, that I am a lay disciple ajjatagge pupeta saraa gatan-ti. who has gone for refuge from today forward for as long as I have the breath of life.

CBhp: Eva vutte

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25. Kasbhradvjasutta The Discourse concerning Kasbhradvja

Eva me suta: Thus I have heard: eka samaya Bhagav Magadhesu viharati at one time the Gracious One was dwelling amongst the Magadhans Dakkhigirismi Ekanlya brhmaagme. on the Southern Hill near the brahmin village Ekanl. Tena kho pana samayena Kasbhradvjassa brhmaassa Then at that time the brahmin Kasbhradvja pacamattni nagalasatni payuttni honti vappakle. had about five hundred ploughs yoked up during the sowing season. Atha kho Bhagav pubbanhasamaya nivsetv, pattacvaram-dya, Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, yena Kasbhradvjassa brhmaassa kammanto tenupasakami.1 approached the place where the brahmin Kasbhradvja was working. Tena kho pana samayena Kasbhradvjassa brhmaassa parivesan vattati. Then at that time the brahmin Kasbhradvja's food distribution was proceeding. Atha kho Bhagav yena parivesan tenupasakami, Then the Gracious One approached the food distribution, upasakamitv ekam-anta ahsi. and after approaching he stood on one side. Addas kho Kasbhradvjo brhmao Bhagavanta piya hita, The brahmin Kasbhradvja saw the Gracious One standing for alms, disvna Bhagavanta etad-avoca: and after seeing him he said this to the Gracious One:

Aha kho samaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujmi. Ascetic, I plough and I sow, and after ploughing and sowing I eat. Tvam-pi samaa kasassu ca vapassu ca, kasitv ca vapitv ca bhujass ti. You also, ascetic, should plough and sow, and after ploughing and sowing you can eat.

CBhp: omit upasankami, presumably by mistake

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Atirekni Sattasuttni

Aham-pi kho brhmaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujm ti. Brahmin, I also plough and sow, and after ploughing and sowing I eat.

Na kho pana maya passma bhoto Gotamassa But we do not see the reverend Gotama's yuga v nagala v phla v pcana v balivadde v. yoke or plough or ploughshare or goad or oxen.

Atha ca pana bhava Gotamo evam-ha: Then the reverend Gotama said this: Aham-pi kho brhmaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujm ti. Brahmin, I also plough and sow, and after ploughing and sowing I eat. Atha kho Kasbhradvjo brhmao Bhagavanta gthya ajjhabhsi: Then the brahmin Kasbhradvja recited a verse to the Gracious One:

Kassako paijnsi ~ na ca passma te kasi. You claim that you are a ploughman, ~ but we do not see your ploughing. Kasi no pucchito brhi ~ yath jnemu te kasi.1 [1] Please tell us about ploughing when asked ~ so that we may know your ploughing.

Saddh bja, tapo vuhi, ~ pa me yuganagala, Confidence the seed, austerity the rain, ~ wisdom is my yoke and plough, hiri s, mano yotta, ~ sati me phlapcana. [2] conscience the pole, mind is the strap, ~ mindfulness is my ploughshare and goad. Kyagutto, vacgutto, ~ hre udare yato, With body guarded, speech guarded, ~ and stomach restrained regarding food, sacca karomi niddna, ~ soracca me pamocana. [3] I make truth the mower, ~ temperance the setting free (of the yoke). Viriya me dhuradhorayha, ~ yogakkhemdhivhana Energy my beast of burden, ~ the vehicle yoked to security gacchati anivattanta ~ yattha gantv na socati. [4] without turning back it goes ~ to that place where, having gone, one does not grieve.
1

PPV, PPV2: kasi ti (sic);

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Evam-es kas kah ~ s hoti amatapphal, Thus this ploughing has been ploughed ~ that produces the fruit of the deathless, eta kasi kasitvna ~ sabbadukkh pamuccat ti. [5] and after ploughing this ploughing ~ one is set free from all suffering.

Atha kho Kasbhradvjo brhmao Then the brahmin Kasbhradvja mahatiy kasaptiy pysa vahetv Bhagavato upanmesi: having arranged milk-rice in a large bronze bowl presented it to the Gracious One, saying: Bhujatu bhava Gotamo pysa, Eat this milk-rice, reverend Gotama, kassako bhava, ya hi bhava Gotamo1 the reverend one is a ploughman, for the reverend Gotama amataphala kasi kasat ti. ploughs the ploughing which has the deathless as fruit. Gthbhigta me abhojaneyya,2 ~ sampassata brhmaa nesa Dhammo, I will not eat what is gained through chanting verses, ~ that is not the Dhamma, brahmin, of those who see, gthbhigta panudanti Buddh, ~ Dhamme sat brhmaa vutti-r-es. [6] Buddhas reject what is gained through chanting verses, ~ while Dhamma lasts, brahmin, this is their way of life. Aena ca kevalina3 mahesi, ~ khsava kukkuccavpasanta, Another great sage, who is fully adept, ~ pollutant-free, at peace regarding worry (about wrong-doing), annena pnena upahahassu, ~ khetta hi ta puapekhassa hot ti. [7] attend to with food and drink, ~ for that is the field for those who look for merit.

Atha kassa cha bho Gotama ima pysa damm? ti Then to whom, reverend Gotama, should I give this milk-rice? Na khvha ta4 brhmaa passmi, sadevake loke samrake sabrahmake, I certainly do not see, brahmin, in the world with its gods, Mra, and Brahma,
1 2 3 4

PPV2: Gotamo ya hi bhava Gotamo, printer's error. CBhp: abhojanya PPV: kevakna: PPV2: kevalna CBhp: Nakkhvha ta; PPV2: Na khavhan-ta, printer's error.
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sassamaabrhmaiy pajya sadevamanussya, in this generation with its ascetics and brahmins, princes and men, yassa so pyso bhutto samm parima gaccheyya, anyone who, having eaten this milk-rice, could properly digest it, aatra Tathgatassa v Tathgatasvakassa v. except a Realised One or a Realised One's disciple. Tena hi tva brhmaa ta pysa appaharite v chaehi, Therefore, brahmin, cast away that milk-rice where there is but little grass, appake v udake opilpeh ti. or drop it into water which has no breathing creatures.

Atha kho Kasbhradvjo brhmao ta pysa appake udake opilpesi. Then the brahmin Kasbhradvja dropped that milk-rice into water which had no breathing creatures. Atha kho so pyso udake pakkhitto Then that milk-rice being thrown into water cicciyati ciiciyati sandhpyati sampadhpyati, did hiss and sizzle and steam and smoke, seyyath pi nma phlo divasasantatto udake pakkhitto just as a ploughshare heated for a day when thrown into water cicciyati ciiciyati sandhpyati sampadhpyati, hisses and sizzles and steams and smokes, evam-eva so pyso udake pakkhitto so that milk-rice being thrown into water cicciyati ciiciyati sandhpyati sampadhpyati. did hiss and sizzle and steam and smoke. Atha kho Kasbhradvjo brhmao, saviggo, lomahahajto, Then the brahmin Kasbhradvja, anxious, and horrified, yena Bhagav tenupasakami, upasakamitv Bhagavato pdesu siras nipatitv, approached the Gracious One, and after approaching he fell down placing his head at the Gracious One's feet, Bhagavanta etad-avoca: and said this to the Gracious One:

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Abhikkanta bho Gotama! Abhikkanta bho Gotama! Excellent, reverend Gotama! Excellent, reverend Gotama! Seyyath pi bho Gotama nikkujjita v ukkujjeyya, Just as, reverend Gotama, one might set upright what has been overturned, paicchanna v vivareyya, mhassa v magga cikkheyya, or open up what has been closed, or show a path to one who is lost, andhakre v telapajjota dhreyya cakkhumanto rpni dakkhint ti, or bear an oil lamp in the darkness so that one who has eyes can see forms, evam-eva bhot Gotamena anekapariyyena Dhammo paksito. just so has the Dhamma been made clear by reverend Gotama in more than one way. Esha bhavanta Gotama saraa gacchmi, I go to the reverend Gotama for refuge, Dhamma-ca bhikkhusagha-ca. and to the Dhamma, and to the Sagha of monks. Labheyyha bhoto Gotamassa santike pabbajja, May I receive the going forth in the presence of reverend Gotama, labheyya upasampadan ti. may I receive the full ordination.

Alattha kho Kasbhradvjo brhmao The brahmin Kasbhradvja received Bhagavato santike pabbajja, alattha upasampada. the going forth in the presence of the Gracious One, recieved full ordination. Acirpasampanno kho panyasm Bhradvjo, Then not long after ordination, venerable Bhradvja, eko, vpakaho, appamatto, tp, pahitatto viharanto, while dwelling solitary, secluded, heedful, ardent, and resolute, na cirasseva yassatthya kulaputt after no long time (attained) that good for which young gentlemen sammad-eva agrasm anagriya pabbajanti, rightly go forth from the house to the houseless life, tad-anuttara brahmacariyapariyosna, that unsurpassed conclusion to the spiritual life,

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diheva dhamme saya abhi, sacchikatv, upasampajja vihsi. and dwelt having known, experienced, and attained it himself in this very life. Kh jti Destroyed is (re)birth vusita brahmacariya accomplished is the spiritual life kata karaya done is what ought to be done npara itthatty ti abbhasi. there is no more of this mundane state - this he knew. Aataro ca kho panyasm Bhradvjo Arahata ahos ti. And venerable Bhradvja became another of the Worthy Ones.

26. Parbhavasutta The Discourse on Ruin

Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Atha kho aatar devat abhikkantya rattiy, Then a certain god, towards the end of the night, abhikkantava kevalakappa Jetavana obhsetv, having lit up the whole of Jeta's Wood with his surpassing beauty, yena Bhagav tenupasakami, approached the Gracious One, upasakamitv Bhagavanta abhivdetv ekam-anta ahsi. and after approaching and worshipping the Gracious One, he stood on one side. Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi: While standing on one side that god recited a verse to the Gracious One:

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Parbhavanta purisa ~ maya pucchma Gotama We ask (reverend) Gotama regarding the man going to ruin Bhagavanta puham-gamma, ~ ki parbhavato mukha? [1] we have come to ask the Gracious One, ~ what is the cause of ruination?

Suvijno bhava hoti, ~ suvijno parbhavo, The thriving man is easy to know, ~ the ruining man is easy to know, Dhammakmo bhava hoti, ~ Dhammadess parbhavo. [2] the thriving man loves the Dhamma, ~ the ruining man hates the Dhamma.

Iti heta vijnma, ~ pahamo so parbhavo. Indeed it is so, this we know, ~ this is the first ruin (of man). Dutiya Bhagav brhi, ~ ki parbhavato mukha? [3] Please tell us, Gracious One, what is the second cause of ruin?

Asantassa piy honti, ~ sante na kurute piya, The bad are dear to him, ~ he does not endear the good, asata Dhamma roceti, ~ ta parbhavato mukha. [4] he is pleased with the Dhamma of the bad, ~ that is a cause of ruination.

Iti heta vijnma, ~ dutiyo so parbhavo. Indeed it is so, this we know, ~ this is the second ruin (of man). Tatiya Bhagav brhi, ~ ki parbhavato mukha? [5] Please tell us, Gracious One, what is the third cause of ruin?

Niddsl sabhsl, ~ anuht ca yo naro, That man who is fond of sleep, fond of society, unaroused, alaso kodhapao, ~ ta parbhavato mukha.[6] lazy, and marked by anger, ~ that is a cause of ruination.

Iti heta vijnma, ~ tatiyo so parbhavo. Indeed it is so, this we know, ~ this is the third ruin (of man). Catuttha Bhagav brhi, ~ ki parbhavato mukha? [7] Please tell us, Gracious One, what is the fourth cause of ruin?

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Yo mtara v pitara v ~ jiaka gatayobbana, He who, when his mother or father ~ has grown old, with their youth gone, pahusanto1 na bharati, ~ ta parbhavato mukha. [8] though having much, does not support them, ~ that is a cause of ruination.

Iti heta vijnma, ~ catuttho so parbhavo. Indeed it is so, this we know, ~ this is the fourth ruin (of man). Pacama Bhagav brhi, ~ ki parbhavato mukha? [9] Please tell us, Gracious One, what is the fifth cause of ruin?

Yo brhmaa v samaa v, ~ aa v pi vaibbaka He who deceives a brahmin, or an ascetic, or another mendicant musvdena vaceti, ~ ta parbhavato mukha. [10] with words that are false, ~ that is a cause of ruination.

Iti heta vijnma, ~ pacamo so parbhavo. Indeed it is so, this we know, ~ this is the fifth ruin (of man). Chahama Bhagav brhi, ~ ki parbhavato mukha? [11] Please tell us, Gracious One, what is the sixth cause of ruin?

Pahtavitto puriso, ~ sahirao sabhojano, That man who has abundant wealth, ~ who has gold, who has food, eko bhujati sdni, ~ ta parbhavato mukha. [12] but who eats his sweetmeats alone, ~ that is a cause of ruination.

Iti heta vijnma, ~ chahamo so parbhavo. Indeed it is so, this we know, ~ this is the sixth ruin (of man). Sattama Bhagav brhi, ~ ki parbhavato mukha? [13] Please tell us, Gracious One, what is the seventh cause of ruin?

Jtitthaddho dhanatthaddho, ~ gottatthaddho ca yo naro, That man who is proud of his birth, his wealth, and his ancestry, sa-ti atimaeti, ~ ta parbhavato mukha. [14] and who despises his kinsfolk, ~ that is a cause of ruination.
1

CBhp, PPV2: pahsanto

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Iti heta vijnma, ~ sattamo so parbhavo. Indeed it is so, this we know, ~ this is the seventh ruin (of man). Ahama Bhagav brhi, ~ ki parbhavato mukha? [15] Please tell us, Gracious One, what is the eighth cause of ruin?

Itthidhutto, surdhutto, ~ akkhadhutto ca yo naro, That man who is a womanizer, a drunkard, and a gambler, laddha laddha vinseti, ~ ta parbhavato mukha. [16] who destroys whatever is gained, ~ that is a cause of ruination.

Iti heta vijnma, ~ ahamo so parbhavo. Indeed it is so, this we know, ~ this is the eighth ruin (of man). Navama Bhagav brhi, ~ ki parbhavato mukha? [17] Please tell us, Gracious One, what is the ninth cause of ruin?

Sehi drehi1 'santuho, ~ vesiysu padissati, (He who is) not satisfied with his own wives, ~ and is seen with prostitutes, dissati paradresu, ~ ta parbhavato mukha. [18] and is seen with other mens' wives, ~ that is a cause of ruination.

Iti heta vijnma, ~ navamo so parbhavo. Indeed it is so, this we know, ~ this is the ninth ruin (of man). Dasama Bhagav brhi, ~ ki parbhavato mukha? [19] Please tell us, Gracious One, what is the tenth cause of ruin?

Attayobbano poso, ~ neti timbarutthani, A man who, being past his youth, ~ brings home a young girl (for his wife),2 tass iss na supati, ~ ta parbhavato mukha. [20] and cannot sleep through jealousy, ~ that is a cause of ruination.

1 2

CBhp: drehya lit: one with breasts like the timbaru fruit, comm: taruadrika
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Iti heta vijnma, ~ dasamo so parbhavo. Indeed it is so, this we know, ~ this is the tenth ruin (of man). Ekdasama Bhagav brhi, ~ ki parbhavato mukha? [21] Please tell us, Gracious One, what is the eleventh cause of ruin?

Itthisoi vikirai, ~ purisa v pi tdisa, A woman given to drink, a spendthrift, ~ or a man of similar sort, issariyasmi hppeti,1 ~ ta parbhavato mukha. [22] appointing (such a one) as overlord, ~ that is a cause of ruination.

Iti heta vijnma, ~ ekdasamo so parbhavo. Indeed it is so, this we know, ~ this is the eleventh ruin (of man). Dvdasama Bhagav brhi, ~ ki parbhavato mukha? [23] Please tell us, Gracious One, what is the twelfth cause of ruin?

Appabhogo mahtaho, ~ khattiye jyate kule, One who is poor, but has great craving, ~ who is born in a family of nobles, so ca2 rajja patthayati, ~ ta parbhavato mukha. [24] and who wants to be king, ~ that is a cause of ruination.

Ete parbhave loke ~ paito samavekkhiya, The wise man who reflects on (the cause of) these ruins in the world, ariyo dassanasampanno, ~ sa loka bhajate sivan ti. [25] a noble one, endowed with insight, ~ partakes of the auspicious world.

1 2

MPP: hpeti; PPV2: happeti PPV: sodha

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27. Vasalasutta1 The Discourse on the Outcastes

Eva me suta: Thus I have heard: eka samaya Bhagav Svatthiya viharati at one time the Gracious One was dwelling near Svatthi Jetavane Anthapiikassa rme. at Anthapiika's grounds in Jeta's Wood. Atha kho Bhagav pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya Svatthiya piya pvisi. after picking up his bowl and robe, entered Svatthi for alms. Tena kho pana samayena Aggikabhradvjassa brhmaassa Then at that time in the brahmin Aggikabhradvja's nivesane aggi pajjalito hoti huti paggahit.2 residence the (sacrificial) fire was burning, and the offering had been taken up. Atha kho Bhagav Svatthiya sapadna piya caramno, Then, as the Gracious One was going from house to house for alms in Svatthi, yena Aggikabhradvjassa brhmaassa nivesana tenupasakami. he approached the brahmin Aggikabhradvja's residence. Addas kho Aggikabhradvjo brhmao Bhagavanta drato va3 gacchanta, The brahmin Aggikabhradvja saw the Gracious One coming from afar, disvna Bhagavanta etad-avoca: and having seen him, he said this to the Gracious One: Tatreva muaka! Tatreva samaaka! Tatreva vasalaka! Tihh!ti. Right there, shaveling! Right there, little ascetic! Right there, outcaste! Halt! Eva vutte Bhagav Aggikabhradvja brhmaa etad-avoca: After this was said, the Gracious One said this to the brahmin Aggikabhradvja: Jnsi pana tva brhmaa vasala v vasalakarae v dhamme? ti But do you know, brahmin, what an outcaste is, or what things make one an outcaste?
1 2 3

PPV: Aggikabhradvjasutta PPV: paggaht PPV: ca

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Na khvha bho Gotama jnmi, vasala v vasalakarae v dhamme. I certainly do not know, reverend Gotama, what an outcaste is, or what things make one an outcaste. Sdhu me bhava Gotamo tath Dhamma desetu It would be good for me if the reverend Gotama would preach the Dhamma yathha jneyya vasala v vasalakarae v dhamme ti. so that I may know what an outcaste is, and what things make one an outcaste. Tena hi brhmaa suhi, sdhuka manasikarohi bhsissm ti. Then listen, brahmin, apply your mind well, and I will speak. Eva bho, ti kho Aggikabhradvjo brhmao Yes, reverend, the brahmin Aggikabhradvja Bhagavato paccassosi, Bhagav etad-avoca: replied to the Gracious One, and the Gracious One said this:

Kodhano upanh ca, ~ ppamakkh ca yo naro, That man who is angry, who has enmity, is bad, and insolent, vipannadihi myv, ~ ta ja vasalo iti. [1] who has wrong views, and is deceitful, ~ he one should know as an outcaste.

Ekaja v dvija v pi ~ yodha pni hisati, Whether once born, or twice born, ~ he who is violent to creatures here, yassa pe day natthi, ~ ta ja vasalo iti. [2] who has no sympathy with creatures, ~ he one should know as an outcaste.

Yo hanti parirundhati ~ gmni nigamni ca, He who beseiges and destroys ~ villages and market towns, nigghako samato, ~ ta ja vasalo iti. [3] who is well known as an oppressor, ~ he one should know as an outcaste.

Gme v yadi vrae, ~ ya paresa mamyita, (He who), whether in the village or the wilderness, takes by theft what is not given, theyy adinna diyati,1 ~ ta ja vasalo iti. [4] those things loved by others, ~ he one should know as an outcaste.
1

CBhp: theyya adinnam-deti

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Yo have iam-dya, ~ cujjamno palyati, He who has taken on a debt, ~ and when pressed (to pay it) runs away, Na hi te iam-atth ti, ~ ta ja vasalo iti. [5] saying: There is no debt due to you, ~ he one should know as an outcaste.

Yo ve kicikkhakamyat, ~ panthasmi vajata jana, He who desiring a trifle, after slaying a person going hantv kicikkham-deti, ~ ta ja vasalo iti. [6] along the path, takes that trifle, ~ he one should know as an outcaste.

Yo attahetu parahetu ~ dhanahetu ca yo naro, That man who, for his own sake, for the sake of others, or for wealth, sakkhipuho mus brti, ~ ta ja vasalo iti. [7] when asked to bear witness, speaks falsely, ~ he one should know as an outcaste.

Yo tna sakhna v ~ dresu patidissati, He who is seen (misbehaving) with the wives of friends or relatives, sahas sampiyena v, ~ ta ja vasalo iti. [8] whether forcibly, or with consent, ~ he one should know as an outcaste.

Yo mtara v pitara v ~ jiaka gatayobbana, He who, when his mother or father ~ has grown old, with their youth gone, pahusanto1 na bharati, ~ ta ja vasalo iti. [9] though having much, does not support them, ~ he one should know as an outcaste.

Yo mtara v pitara v, ~ bhtara2 bhagini sasu He who strikes, or annoys with words, his mother or father, hanti roseti vcya, ~ ta ja vasalo iti. [10] brother or sister, or mother-in-law, ~ he one should know as an outcaste.

Yo attha pucchito santo, ~ anattham-anussati, He who, when he is asked what is good, ~ teaches that which is not good,

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CBhp, PPV2: pahsanto CBhp: bhatara

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paicchannena manteti, ~ ta ja vasalo iti. [11] who conceals things when he gives advice, ~ he one should know as an outcaste.

Yo katv ppaka kamma, ~ M ma ja ti icchati, He who, having done a bad deed, ~ longs thus: May they not know about me, Yo paicchannakammanto, ~ ta ja vasalo iti. [12] he who conceals what he is doing, ~ he one should know as an outcaste.

Yo ve parakula gantv, ~ bhutvna sucibhojana, He who, having gone to another's family, ~ and eaten good food, gata na paipjeti, ~ ta ja vasalo iti. [13] does not return the honour when (his benefactor) comes, ~ he one should know as an outcaste.

Yo brhmaa v samaa v, ~ aa v pi vaibbaka He who deceives a brahmin, or an ascetic, or another mendicant musvdena vaceti, ~ ta ja vasalo iti. [14] with words that are false, ~ he one should know as an outcaste.

Yo brhmaa v samaa v, ~ bhattakle upahite, He who annoys with words a brahmin, or an ascetic, when mealtime is at hand, roseti vc na ca deti, ~ ta ja vasalo iti. [15] and does not give (him food), ~ he one should know as an outcaste.

Asata yodha pabrti, ~ mohena paiguhito, He who speaks to those who are bad here, ~ being entangled by delusion, kicikkha nijigisno, ~ ta ja vasalo iti. [16] (because of) coveting a trifle, ~ he one should know as an outcaste.

Yo cattna samukkase, ~ para-ca-m-avajnati, He who (speaks and) extols himself, ~ and yet despises another, nihno sena mnena, ~ ta ja vasalo iti. [17] who is debased through his own conceit, ~ he one should know as an outcaste.

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Rosako, kadariyo ca ~ ppiccho, macchar, saho, (He who) is annoying, stingy, ~ who has bad longings, is selfish, crafty, ahiriko, anottp,1 ~ ta ja vasalo iti. [18] unconscientious, and shameless, ~ he one should know as an outcaste.

Yo Buddha paribhsati, ~ atha v tassa svaka, He who abuses a Buddha, ~ or else one of his disciples, paribbja gahaha v, ~ ta ja vasalo iti. [19] a wanderer, or a householder, ~ he one should know as an outcaste.

Yo ve anarah santo ~ Araha paijnati, He who, not being a Worthy One ~ claims that he is a Worthy One, coro sabrahmake loke, ~ esa kho vasaldhamo. is a thief in the world with its brahms, ~ he is the worst of the outcastes. Ete kho vasal vutt, ~ may vo ye paksit. [20] These, indeed, are said to be outcastes, ~ those whom I have explained to you.

Na jacc vasalo hoti, ~ na jacc hoti brhmao, One is not an outcaste by birth, ~ by birth one is not a brahmin, kamman vasalo hoti ~ kamman hoti brhmao. [21] by deeds one becomes an outcaste, ~ one becomes a brahmin by deeds.

Tad-amin pi jntha,2 ~ yath meda nidassana: You can know it also by this, ~ as I (give you) this example: calaputto Sopko ~ Mtago iti vissuto. [22] Sopaka, an untouchable's son, ~ was renowned as Mtaga. So yasa parama patto, ~ Mtagoya sudullabha, This Mtaga attained the highest repute, which was very hard to obtain, gachu tassupahna ~ khattiy brhma bah. [23] and many nobles and brahmins came to attend on him. So devaynam-ruyha, ~ viraja so mahpatha, He ascended the way going to the gods, ~ that dust-free great path,

1 2

PPV2: anottapp MPP, PPV: pi vijntha

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kmarga virjetv, ~ brahmalokpago ahu. and having put away sensual desire, ~ he went to the brahma worlds. Na na jti nivresi ~ brahmalokpapattiy. [24] Birth did not prevent him ~ from being reborn in the brahma worlds. Ajjhyakakule jt, ~ brhma mantabandhuno, Brahmins, though born in a family of scholars, and acquainted with the lore, te ca ppesu kammesu ~ abhiham-upadissare. [25] are continuously to be seen (doing) deeds that are bad. Diheva dhamme grayh ~ samparye ca duggati.1 Reproachable in this life, ~ in the next life they have an unhappy destiny. Na te jti nivreti ~ duggacc garahya v. [26] Birth does not prevent ~ reproach or an unhappy destiny.

Na jacc vasalo hoti, ~ na jacc hoti brhmao, One is not an outcaste by birth, ~ by birth one is not a brahmin, kamman vasalo hoti ~ kamman hoti brhmao ti. [27] by deeds one becomes an outcaste, ~ one becomes a brahmin by deeds.

Eva vutte Aggikabhradvjo brhmao Bhagavanta etad-avoca: After this was said, the brahmin Aggikabhradvja said this to the Gracious One: Abhikkanta bho Gotama! Abhikkanta bho Gotama! Excellent, reverend Gotama! Excellent, reverend Gotama! Seyyath pi bho Gotama nikkujjita v ukkujjeyya, Just as, reverend Gotama, one might set upright what has been overturned, paicchanna v vivareyya, mhassa v magga cikkheyya, or open up what has been closed, or show a path to one who is lost, andhakre v telapajjota dhreyya cakkhumanto rpni dakkhint ti, or bear an oil lamp in the darkness so that one who has eyes can see forms, evam-eva bhot Gotamena anekapariyyena Dhammo paksito.2 just so has the Dhamma been made clear by reverend Gotama in more than one way.

1 2

CBhp: duggat CBhp: pakasati

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Esha bhavanta1 Gotama saraa gacchmi, I go to the reverend Gotama for refuge, Dhamma-ca bhikkhusagha-ca. and to the Dhamma, and to the Sagha of monks. Upsaka ma bhava Gotamo dhretu Please bear it in mind, reverend Gotama, that I am a lay disciple ajjatagge2 pupeta saraa gatan-ti. who has gone for refuge from today forward for as long as I have the breath of life.

28: Saccavibhagasutta The Discourse giving the Analysis of the Truths

Eva me suta: Thus I have heard: eka samaya Bhagav Brasiya viharati Isipatane Migadye. at one time the Gracious One was dwelling near Bras in the Deer Park at Isipatana. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, saying: Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu, Monks!, Reverend Sir! those monks replied to the Gracious One, Bhagav etad-avoca: and the Gracious One said this: Tathgatena bhikkhave Arahat Sammsambuddhena, The Realised One, monks, the Worthy One, the Perfect Sambuddha, Brasiya Isipatane Migadye, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmi. or by a god or by a demon or by a deity or by anyone in the world.

1 2

CBhp, PPV2: Bhagavanta CBhp: ajjagagge, presumably by mistake

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Yad-ida catunna ariyasaccna cikkhan, That is to say, the explanation, revealing, making known, setting forth, desan, papan,1 pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the four noble truths. Katamesa catunna? Of which four? Dukkhassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of suffering. Dukkhasamudayassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the arising of suffering. Dukkhanirodhassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the cessation of suffering. Dukkhanirodhagminiy paipadya2 ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering. Tathgatena bhikkhave Arahat Sammsambuddhena, The Realised One, monks, the Worthy One, the Perfect Sambuddha, Brasiya Isipatane Migadye, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin
1 2

PPV, PPV2: paapan, and so throughout CBhp, MPP, PPV2: -gmin paipad, similarly below
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devena v mrena v brahmun v kenaci v lokasmi. or by a god or by a demon or by a deity or by anyone in the world. Yad-ida imesa catunna ariyasaccna cikkhan, That is to say, the explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of these four noble truths.

Sevetha bhikkhave Sriputtamoggallne, Associate with Sriputta and Moggallna, monks, bhajatha bhikkhave Sriputtamoggallne, keep company with Sriputta and Moggallna, monks, pait bhikkh anugghak sabrahmacrna. they are wise monks who assist those living the spiritual life. Seyyath pi bhikkhave janett eva Sriputto, Sriputta is just like one who gives birth, monks, seyyath pi jtassa pdet eva Moggallno; Moggallna is just like a wet nurse to the one new-born, monks; Sriputto bhikkhave sotpattiphale vineti, Sriputta guides to the fruit of stream entry, monks, Moggallno uttamatthe vineti. Moggallna guides to the supreme good. Sriputto bhikkhave pahoti Sriputta is able, monks, cattri ariyasaccni vitthrena cikkhitu desetu to explain, reveal, make known, set forth, open up, papetu1 pahapetu vivaritu vibhajitu uttnktun-ti. analyse, and make plain, the four noble truths in detail. Idam-avoca Bhagav, The Gracious One said this, ida vatv Sugato uhysan vihra pvisi. and after saying this, the Fortunate One rose from his seat and went into his living quarters.

PPV, PPV2: paapetu

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Tatra kho yasm Sriputto acirapakkantassa Bhagavato, Then venerable Sriputta, not long after the Gracious One had gone, bhikkh mantesi: vuso bhikkhavo! ti. addressed the monks, saying: Venerable monks! vuso! ti kho te bhikkh yasmato Sriputtassa paccassosu, Venerable friend! those monks replied to venerable Sriputta, yasm Sriputto etad-avoca: and venerable Sriputta said this: Tathgatena vuso Arahat Sammsambuddhena, The Realised One, friends, the Worthy One, the Perfect Sambuddha, Brasiya Isipatane Migadye, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmi. or by a god or by a demon or by a deity or by anyone in the world. Yad-ida catunna ariyasaccna cikkhan, That is to say, the explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the four noble truths.

Katamesa catunna? Of which four? Dukkhassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of suffering. Dukkhasamudayassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the arising of suffering.

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Dukkhanirodhassa ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the cessation of suffering. Dukkhanirodhagminiy paipadya ariyasaccassa cikkhan, The explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamma. opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering.

The First Noble Truth and its Analysis

Katama-cvuso dukkha ariyasacca? Now what, venerable friends, is the noble truth of suffering? Jti pi dukkh Birth is suffering jar pi dukkh also old age is suffering vydhi pi dukkho1 also sickness is suffering maraam-pi dukkha also death is suffering sokaparidevadukkhadomanassupys pi dukkh2 also grief, lamentation, pain, sorrow, and despair, is suffering yam-piccha na labhati tam-pi dukkha3 also not to obtain what one longs for is suffering sakhittena pacupdnakkhandh dukkh. in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.

1 2 3

CBhp: omits this line MPP, PPV: -upys dukkh PPV2 omits this line.
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Katam cvuso jti? Now what, venerable friends, is birth? Y tesa tesa sattna tamhi tamhi sattanikye For the various beings in the various classes of beings jti, sajti, okkanti, abhinibbatti;1 there is birth, being born, appearing, turning up; khandhna ptubhvo, yatanna pailbho: the manifestation of the constituent groups (of mind and body), the acquisition of the sense spheres: aya vuccatvuso jti. this venerable friends, is called birth. Katam cvuso jar? Now what, venerable friends, is old age? Y tesa tesa sattna tamhi tamhi sattanikye For the various beings in the various classes of beings jar, jraat, khaicca, plicca, valittacat; there is old age, agedness, broken teeth, greying hair, and wrinkled skin; yuno sahni, indriyna paripko: the dwindling away of the life span, the decay of the sense faculties: aya vuccatvuso jar. this venerable friends, is called old age. Katama-cvuso maraa? Now what, venerable friends, is death? Y2 tesa tesa sattna tamh tamh sattaniky For the various beings in the various classes of beings cuti, cavanat, bhedo, antaradhna, maccu, maraa, klakiriy; there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time; khandhna bhedo, kalebarassa nikkhepo: the break up of the constituent groups (of mind and body), the throwing off of the body, ida vuccatvuso maraa. this, venerable friends, is called death.

1 2

CBhp: abhinibbanti CBhp: Ya.

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Katamo cvuso soko? Now what, venerable friends, is grief? Yo kho vuso aataraatarena vyasanena samanngatassa, For he who has, venerable friends, some sort of misfortune or other, aataraatarena dukkhadhammena phuhassa, who is touched by some sort of pain or another, soko, socan, socitatta, antosoko, antoparisoko: there is grief, grieving, the state of grieving, inner grief, great inner grief: aya vuccatvuso soko. this, venerable friends, is called grief.

Katamo cvuso paridevo? Now what, venerable friends, is lamenation? Yo kho vuso aataraatarena vyasanena samanngatassa, For he who has, venerable friends, some sort of misfortune or other, aataraatarena dukkhadhammena phuhassa, who is touched by some sort of pain or another, devo, paridevo, devan, paridevan, devitatta, paridevitatta: there are laments, great laments, lamenting, great lamenting, the state of lamenting, great lamentation: aya vuccatvuso paridevo. this, venerable friends, is called lamentation.

Katama-cvuso dukkha? Now what, venerable friends, is pain? Ya kho vuso kyika dukkha, kyika asta,1 That, venerable friends, which is bodily pain, bodily disagreeableness, kyasamphassaja dukkha, asta vedayita: pain born of contact with the body, disagreeable feeling: ida vuccatvuso dukkha. this, venerable friends, is called pain.

CBhp: asta vedayita

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Katama-cvuso domanassa? Now what, venerable friends, is sorrow? Ya kho vuso cetasika dukkha, cetasika asta,1 That, venerable friends, which is mental pain, mental disagreeableness, vedayita manosamphassaja dukkha, asta vedayita: pain born of contact with the mind, disagreeable feeling: ida vuccatvuso domanassa. this, venerable friends, is called sorrow.

Katamo cvuso upyso? Now what, venerable friends, is despair? Yo kho vuso aataraatarena vyasanena samanngatassa, For he who has, venerable friends, some sort of misfortune or other, aataraatarena dukkhadhammena phuhassa, who is touched by some sort of pain or another, yso, upyso, ysitatta, upysitatta: there is desponding, despairing, despondency, despair: aya vuccatvuso upyso. this, venerable friends, is called despair.

Katama-cvuso yam-piccha na labhati tam-pi dukkha? Now what, venerable friends, is the suffering from not obtaining what one longs for? Jtidhammna vuso sattna eva icch uppajjati: To those beings subject to birth, venerable friends, this longing arises: Aho vata maya na jtidhamm assma, Oh, might we not be subject to birth, na ca vata no jti gaccheyy! ti and may birth surely not come to us! Na kho paneta icchya pattabba: But that cannot be attained merely by longing for it:

CBhp: asta vediyika (sic); MPP: cetasika dukkha, asta (i.e. omits second cetasika): PPV2: cetasika dukkha, asta manosamphassaja (i.e. omits second cetasika & vediyata)!
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ida pi yam-piccha na labhati tam-pi dukkha. this is the suffering from not obtaining what one longs for. Jardhammna vuso sattna eva icch uppajjati: To those beings subject to old age, venerable friends, this longing arises: Aho vata maya na jardhamm assma, Oh, might we not be subject to old age, na ca vata no jar gaccheyy! ti may old age surely not come to us! Na kho paneta icchya pattabba: But that cannot be attained merely by longing for it: ida pi yam-piccha na labhati tam-pi dukkha. this is the suffering from not obtaining what one longs for. Vydhidhammna vuso sattna eva icch uppajjati: To those beings subject to sickness, venerable friends, this longing arises: Aho vata maya na vydhidhamm assma, Oh, might we not be subject to sickness, na ca vata no vydhi gaccheyy! ti may old age surely not come to us! Na kho paneta icchya pattabba: But that cannot be attained merely by longing for it: ida pi yam-piccha na labhati tam-pi dukkha. this is the suffering from not obtaining what one longs for. Maraadhammna vuso sattna eva icch uppajjati: To those beings subject to death, venerable friends, this longing arises: Aho vata maya na maraadhamm assma, Oh, might we not be subject to death, na ca vata no maraa gaccheyy! ti may death surely not come to us! Na kho paneta icchya pattabba: But that cannot be attained merely by longing for it: ida pi yam-piccha na labhati tam-pi dukkha. this is the suffering from not obtaining what one longs for.

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Sokaparidevadukkhadomanassupysadhammna To those beings subject to grief, lamentation, pain, sorrow, and despair, vuso sattna eva icch uppajjati: venerable friends, this longing arises: Aho vata maya na sokaparidevadukkha Oh, might we not be subject to grief, lamentation, pain, domanassupysadhamm assma, sorrow, and despair, na ca vata no sokaparidevadukkhamay grief, lamentation, pain, domanassupysa gaccheyyun!-ti. sorrow, and despair surely not come to us! Na kho paneta icchya pattabba: But that cannot be attained merely by longing for it: ida pi yam-piccha na labhati tam-pi dukkha. this is the suffering from not obtaining what one longs for.

Katam1 cvuso sakhittena pacupdnakkhandh dukkh? Now what, venerable friends, in brief, are the constituent groups (of mind and body) that provide fuel for attachment that are suffering? Seyyathda: They are as follows: rppdnakkhandho the form constituent group that is attached to vedanpdnakkhandho the feelings constituent group that is attached to sapdnakkhandho the perceptions constituent group that is attached to sakhrpdnakkhandho the (mental) processes constituent group that is attached to vipdnakkhandho. the consciousness constituent group that is attached to.

CBhp: Katame
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Ime vuccantvuso sakhittena pacupdnakkhandh dukkh. These, venerable friends, in brief, are called the constituent groups (of mind and body) that provide fuel for attachment and that are suffering. Ida vuccatvuso dukkha ariyasacca. This, venerable friends, is called the noble truth of suffering.

The Second Noble Truth

Katama-cvuso, dukkhasamudaya1 ariyasacca? Now what, venerable friends, is the noble truth of the arising of suffering? Y ya tah ponobhavik, It is that craving which leads to continuation in existence, nandirgasahagat, tatratatrbhinandin, seyyathda: which is connected with enjoyment and passion, greatly enjoying this and that, as follows: kmatah craving for sense pleasures bhavatah craving for continuation vibhavatah. craving for discontinuation. Ida vuccatvuso dukkhasamudaya ariyasacca. This, venerable friends, is called the noble truth of the arising of suffering.

The Third Noble Truth

Katama-cvuso dukkhanirodha2 ariyasacca? Now what, venerable friends, is the noble truth of the cessation of suffering? Yo tass yeva tahya asesavirganirodho It is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo. liberation, letting go, release, and non-adherence. Ida vuccatvuso dukkhanirodha ariyasacca. This, venerable friends, is called the noble truth of the cessation of suffering.

1 2

PPV: dukkhasamudayo, here and below PPV: dukkhanirodho, here and below
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The Fourth Noble Truth and its Analysis

Katama-cvuso dukkhanirodhagmin paipad ariyasacca? Now what, venerable friends, is the noble truth of the practice leading to the end of suffering? Ayam-eva ariyo ahagiko maggo, seyyathda: It is this noble path with eight factors, as follows: sammdihi [1] right view sammsakappo [2] right thought sammvc [3] right speech sammkammanto [4] right action samm-jvo [5] right livelihood sammvymo [6] right endeavour sammsati [7] right mindfulness sammsamdhi. [8] right concentration. Katam cvuso sammdihi? Now what, venerable friends, is right view? Ya kho vuso dukkhe a That, venerable friends, which is knowledge about suffering dukkhasamudaye a knowledge about the arising of suffering dukkhanirodhe a knowledge about the cessation of suffering dukkhanirodhagminiy paipadya1 a. knowledge about the practice going to the cessation of suffering.
1

CBhp: -gmin paipadya

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Aya vuccatvuso sammdihi. This, venerable friends, is called right view.

Katamo cvuso sammsakappo? Now what, venerable friends, is right thought? Nekkhammasakappo The thought of renunciation avypdasakappo the thought of good will avihissakappo. the thought of non-violence. Aya vuccatvuso sammsakappo. This, venerable friends, is called right thought.

Katam cvuso sammvc? Now what, venerable friends, is right speech? Musvd verama Refraining from false speech pisuvc1 verama refraining from malicious speech pharusvc2 verama refraining from rough speech samphappalp verama. refraining from frivolous talk. Aya vuccatvuso sammvc. This, venerable friends, is called right speech.

1 2

CBhp: pisuya vcya CBhp: pharusya vcya

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Katamo cvuso sammkammanto? Now what, venerable friends, is right action? Ptipt verama Refraining from killing living creatures adinndn verama refraining from taking what has not been given kmesu micchcr verama. refraining from sexual misconduct. Aya vuccatvuso sammkammanto. This, venerable friends, is called right action. Katamo cvuso samm-jvo? Now what, venerable friends, is right livelihood? Idhvuso ariyasvako micch-jva pahya, Here, venerable friends, a noble disciple, having given up wrong ways of livelihood, samm-jvena jvika kappeti. earns his living by a right way of livelihood. Aya vuccatvuso samm-jvo. This, venerable friends, is called right livelihood.

Katamo cvuso sammvymo? Now what, venerable friends, is right endeavour? Idhvuso bhikkhu anuppannna ppakna Here, venerable friends, a monk generates desire for the non-arising of bad akusalna dhammna anuppdya chanda janeti, and unwholesome things that have not yet arisen, vyamati viriya rabhati citta paggahti padahati. (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Uppannna ppakna akusalna dhammna He generates desire to give up bad and unwholesome things pahnya chanda janeti, that have already arisen, vyamati viriya rabhati citta paggahti padahati. (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

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Anuppannna kusalna dhammna uppdya chanda janeti, He generates desire for the arising of wholesome things that have not yet arisen, vyamati viriya rabhati citta paggahti padahati. (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Uppannna kusalna dhammna hitiy, asammosya, He generates desire for the endurance of wholesome things that have arisen, their non-forgetting, bhiyyobhvya,1 vepullya, bhvanya, pripriy2 chanda janeti, multiplicaton, extension, development, and fulfilment, vyamati viriya rabhati citta paggahti padahati. (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort. Aya vuccatvuso sammvymo. This, venerable friends, is called right endeavour.

Katam cvuso sammsati? Now what, venerable friends, is right mindfulness? Idhvuso bhikkhu kye kynupass viharati, Here, venerable friends, a monk dwells contemplating (the nature of) the body in the body, tp, sampajno, satim, vineyya loke abhijjhdomanassa. ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.

Vedansu vedannupass viharati, He dwells contemplating (the nature of) feelings in feelings, tp, sampajno, satim, vineyya loke abhijjhdomanassa. ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. Citte cittnupass viharati, He dwells contemplating (the nature of) the mind in the mind, tp, sampajno, satim, vineyya loke abhijjhdomanassa. ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
1 2

PPV, PPV2: bhyyobhvya CBhp, PPV2: pripuriy

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Dhammesu dhammnupass viharati, He dwells contemplating (the nature of) things in (various) things tp, sampajno, satim, vineyya loke abhijjhdomanassa. ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world. Aya vuccatvuso sammsati. This, venerable friends, is called right mindfulness.

Katamo1 cvuso sammsamdhi? Now what, venerable friends, is right concentration? Idhvuso bhikkhu vivicceva kmehi, vivicca akusalehi dhammehi, Here, venerable friends, a monk, quite secluded from sense desires, secluded from unwholesome things, savitakka, savicra, vivekaja ptisukha, having thinking, reflection, and the happiness and rapture born of seclusion, pahama jhna upasampajja viharati. dwells having attained the first absorption.

Vitakkavicrna vpasam With the ending of thinking, and reflection, ajjhatta sampasdana, cetaso ekodibhva, with internal clarity, and one-pointedness of mind, avitakka, avicra, samdhija ptisukha, being without thinking, without reflection, having the happiness and rapture born of concentration, dutiya jhna upasampajja viharati. he dwells having attained the second absorption.

Ptiy ca virg upekkhako2 ca viharati, With the fading away of rapture he dwells equanimous, sato ca sampajno, sukha ca kyena paisavedeti, mindful, clearly knowing, experiencing happiness through the body,

1 2

CBhp: Katam PPV: upekkho; CBhp: upekhako

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yan-ta Ariy cikkhanti: Upekkhako1 satim sukhavihr ti, about which the Noble Ones declare: He lives pleasantly, mindful, and equanimous, tatiya jhna upasampajja viharati. (thus) he dwells having attained the third absorption. Sukhassa ca pahn, dukkhassa ca pahn, Having given up pleasure, given up pain, pubbeva somanassadomanassna atthagam and with the previous disappearence of mental well-being and sorrow, adukkha, asukha, upekkh2-satiprisuddhi without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, catuttha jhna3 upasampajja viharati. he dwells having attained the fourth absorption. Aya vuccatvuso sammsamdhi. This, venerable friends, is called right concentration. Ida vuccatvuso dukkhanirodhagmin paipad ariyasacca. This, venerable friends, is called the noble truth of the practice going to the cessation of suffering. Tathgatena vuso Arahat Sammsambuddhena, The Realised One, friends, the Worthy One, the Perfect Sambuddha, Brasiya Isipatane Migadye, while near Bras, in the Deer Park at Isipatana, anuttara Dhammacakka pavattita, has set rolling the unsurpassed Dhamma Wheel, appativattiya samaena v brhmaena v and it cannot be rolled back by an ascetic or by a brahmin devena v mrena v brahmun v kenaci v lokasmi.4 or by a god or by a demon or by a deity or by anyone in the world.

1 2 3 4

CBhp: upekhako PPV: upekh PPV2: catutthajjhna PPV2: lokasmin-ti

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Yad-ida imesa catunna ariyasaccna cikkhan, That is to say, the explanation, revealing, making known, setting forth, desan, papan, pahapan, vivara, vibhajan, uttnkamman-ti. opening up, analysing, and making plain, of these four noble truths. Idam-avoc'1 yasm Sriputto, Venerable Sriputta said this, attaman te bhikkh yasmato Sriputtassa bhsita abhinandun-ti. and those monks were uplifted and greatly rejoiced in venerable Sriputta's words. Nihitni Atirekni Sattasuttni2 The Seven Supplementary Discourses are Finished

1 2

MPP, PPV: Idam-avoca MPP, PPV, CBhp omit this end title.
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Tatiyakabhavra
The Third Recital
29: niyasutta The niya Discourse
(Part One)

The Occasion
Eva me suta: Thus I have heard: eka samaya Bhagav Rjagahe viharati Gijjhake pabbate. at one time the Gracious One was dwelling near Rjagaha on the Vultures' Peak mountain. Atha kho Cattro Mahrj,1 Then the Four Great Kings, mahatiy ca yakkhasenya, mahatiy ca gandhabbasenya, with a great army of yakkhas, with a great army of gandhabbas, mahatiy ca kumbhaasenya, mahatiy ca ngasenya, with a great army of kumbhaas, with a great army of ngas, catuddisa rakkha hapetv, catuddisa gumba hapetv, having set up a protection over the four quarters, having set serried troops at the four directions, catuddisa ovaraa hapetv, abhikkantya rattiy, having set up a barricade at the four directions, at the end of the night, abhikkantava kevalakappa Gijjhaka obhsetv, having lit up the whole of Vultures' Peak with their surpassing beauty, yena Bhagav tenupasakamisu,2 upasakamitv approached the Gracious One, and after approaching Bhagavanta abhivdetv, ekam-anta nisdisu. Te pi kho yakkh, and worshipping the Gracious One, they sat down on one side. Then of those yakkhas, appekacce Bhagavanta abhivdetv ekam-anta nisdisu. some, after worshipping the Gracious One, sat down on one side.

1 2

MPP, PPV: Mahrj CBhp: upasankamisu

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Appekacce Bhagavat saddhi sammodisu, Some exchanged greetings with the Gracious One, sammodanya katha srnya vtisretv, ekam-anta nisdisu. and after exchanging polite and courteous greetings, sat down on one side. Appekacce yena Bhagav tenajali pametv, ekam-anta nisdisu. Some, after raising their hands in respectful salutation to the Gracious One, sat down on one side. Appekacce nmagotta svetv, ekam-anta nisdisu. Some, after announcing their name and family, sat down on one side. Appekacce tuhbht ekam-anta nisdisu. Some, while keeping silent, sat down on one side. Ekam-anta nisinno kho Vessavao Mahrj Bhagavanta etad-avoca: Then, while sitting on one side, the Great King Vessavaa said this to the Gracious One: Santi hi bhante ur yakkh Bhagavato appasann, There are, reverend Sir, some high ranking yakkhas who are not pleased with the Gracious One, santi hi bhante ur yakkh Bhagavato pasann, there are, reverend Sir, some high ranking yakkhas who are pleased with the Gracious One, santi hi bhante majjhim yakkh Bhagavato appasann, there are, reverend Sir, some middle ranking yakkhas who are not pleased with the Gracious One, santi hi bhante majjhim yakkh Bhagavato pasann, there are, reverend Sir, some middle ranking yakkhas who are pleased with the Gracious One, santi hi bhante nc yakkh Bhagavato appasann, there are, reverend Sir, some low ranking yakkhas who are not pleased with the Gracious One, santi hi bhante nc yakkh Bhagavato pasann. there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious One. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato. But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.

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Ta kissa hetu? What is the reason for that? Bhagav hi bhante ptipt veramaiy Dhamma deseti, Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from killing living creatures, adinndn veramaiy Dhamma deseti, preaches the Dhamma of refraining from taking what has not been given, kmesu micchcr veramaiy Dhamma deseti, preaches the Dhamma of refraining from sexual misconduct, musvd veramaiy Dhamma deseti,1 preaches the Dhamma of refraining from false speech, surmerayamajjapamdahn veramaiy Dhamma deseti. preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness. Yebhuyyena kho pana bhante yakkh appaivirat yeva ptipt, But, reverend Sir, almost all of the yakkhas do not refrain from killing living creatures, appaivirat adinndn, do not refrain from taking what has not been given, appaivirat kmesu micchcr, do not refrain from sexual misconduct, appaivirat musvd, do not refrain from false speech, appaivirat surmerayamajjapamdahn. do not refrain from liquors, wines, or intoxicants which cause heedlessness. Tesa ta hoti appiya amanpa. To them that is neither dear nor appealing.

Santi hi bhante Bhagavato svak arae, There are, reverend Sir, disciples of the Gracious One in the wilderness, vanapatthni pantni sensanni paisevanti, who are practising in remote jungle dwelling places,

CBhp: omits this line, by mistake

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appasaddni, appanigghosni, vijanavtni, where there is little sound, little noise, which have a lonely atmosphere, manussarhaseyyakni, paisallnasruppni. lying hidden away from men, which are suitable for seclusion. Tattha santi ur yakkh nivsino And there are high ranking yakkhas settled there ye imasmi Bhagavato pvacane appasann. who are not pleased with the word of the Gracious One, Tesa pasdya uggahtu bhante Bhagav niya rakkha, To please then, reverend Sir, may the Gracious One learn this niya protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Adhivsesi Bhagav tuhbhvena. The Gracious One by keeping silent gave consent. Atha kho Vessavao Mahrj Bhagavato adhivsana viditv Then the Great King Vessavaa having understood the Gracious One's consent tya velya ima niya rakkha abhsi: on that occasion recited this niya protection:

The Seven Buddhas

Vipassissa namatthu, ~ Cakkhumantassa sirmato, May you revere Vipass, ~ the glorious Visionary, Sikhissa pi namatthu, ~ sabbabhtnukampino, [1] may you revere Sikh, ~ who has pity on all beings, Vessabhussa namatthu, ~ nahtakassa tapassino, may you revere Vessabh, ~ the austere one, cleansed (of corruptions), namatthu Kakusandhassa, ~ Mrasenpamaddino, [2] may you revere Kakusandha, ~ who has crushed Mra's army, Kogamanassa namatthu, ~ brhmaassa vusmato, may you revere Kogamana, ~ the accomplished brahmin, Kassapassa namatthu, ~ vippamuttassa sabbadhi. [3] may you revere Kassapa, ~ who is free in every respect.
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Agrasassa namatthu, ~ Sakyaputtassa sirmato, May you revere Agrasa, ~ the glorious son of the Sakyans, yo ima Dhammam-adesesi, ~ sabbadukkh pandana. [4] he who preached this Dhamma, ~ which is the dispelling of all suffering. Ye cpi nibbut loke, ~ yathbhta vipassisu, Those who are emancipated in the world, ~ who have insight (into things) as they are, te jan apisu,1 ~ mahant vtasrad, [5] those people free from malicious speech, ~ who are great and fully mature, hita devamanussna, ~ ya namassanti Gotama, they will revere that Gotama, who is of benefit to gods and men, vijjcaraasampanna, ~ mahanta vtasrada. [6] who has understanding and good conduct, ~ who is great and fully mature.

The East
Yato uggacchat2 suriyo, ~ dicco maal mah, From where the sun comes up, ~ the son of Aditi, the great circle, yassa cuggacchamnassa, ~ savar pi nirujjhati, [7] while that one is coming up, ~ the darkness of night comes to an end, yassa cuggate suriye, ~ divaso ti pavuccati, and after the sun has come up, ~ it is said to be the daytime, rahado pi tattha gambhro, ~ samuddo saritodako, [8] there is a deep lake in that place, ~ an ocean where the waters have flowed, eva na tattha jnanti ~ samuddo saritodako, thus in that place they know there is ~ an ocean where the waters have flowed, ito s Purim dis, ~ iti na cikkhat3 jano. [9] from here that is the Easterly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, gandhabbna dhipati, ~ Dhataraho iti nma so. [10] he is the master of the gandhabbas, ~ Dhataraha, such is his name.

1 2 3

CBhp: apisutha CBhp: uggacchati CBhp: cikkhati, and so throughout

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Ramat1 naccagtehi, ~ gandhabbehi purakkhato, He delights in song and dance, ~ he is honoured by gandhabbas, putt pi tassa bahavo, ~ ekanm ti me suta, [11] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [12] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [13] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [14] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama! [15] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

The South
Yena pet pavuccanti, ~ pisu pihimasik, There they say (go) the departed, ~ who speak maliciously, backbiters, ptiptino ludd, ~ cor nekatik jan, killers of creatures, hunters, ~ thieves, and fraudulent people, ito s Dakkhi dis, ~ iti na cikkhat jano. [16] from here that is the Southerly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, kumbhahna dhipati, ~ Virho iti nma so. [17] he is the master of the kumbhahas, ~ Virha, such is his name.
1

CBhp, PPV2: Ramati, and so throughout

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Ramat naccagtehi, ~ kumbhahehi purakkhato, He delights in song and dance, ~ he is honoured by kumbhahas, putt pi tassa bahavo, ~ ekanm ti me suta, [18] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [19] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [20] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [21] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama! [22] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

The West
Yattha coggacchati1 suriyo, ~ dicco maal mah, That place where the sun goes down, ~ the son of Aditi, the great circle, yassa coggacchamnassa ~ divaso pi nirujjhati, [23] while that one is going down ~ the light of day comes to an end, yassa coggate suriye, ~ savar ti pavuccati, and after the sun has gone down, ~ it is said to be night-time, rahado pi tattha gambhro, ~ samuddo saritodako, [24] there is a deep lake in that place, ~ an ocean where the waters have flowed, eva na tattha jnanti ~ samuddo saritodako, thus in that place they know there is ~ an ocean where the waters have flowed,
1

PPV2: coggacchat
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ito s Pacchim dis, ~ iti na cikkhat jano. [25] from here that is the Westerly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, ngna dhipati, ~ Virpakkho iti nma so. [26] he is the master of the ngas, ~ Virpakkha, such is his name. Ramat naccagtehi, ~ ngehi purakkhato, He delights in song and dance, ~ he is honoured by ngas, putt pi tassa bahavo, ~ ekanm ti me suta, [27] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [28] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato1 va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [29] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [30] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama!2 [31] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

1 2

PPV2: durato PPV, PPV2: Gotaman!-ti

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The North
Yena Uttarakur ramm, ~ Mahneru sudassano, Where delightful Uttarakuru is, ~ and the good looking Mount Neru, manuss tattha jyanti ~ amam apariggah. [32] the men who are born in that place ~ are unselfish, without possessions. Na te bja pavapanti, ~ na pi nyanti nagal, They do not sow the seed, ~ and nor are there ploughs led along, akahapkima sli ~ paribhujanti mnus, [33] the rice that men enjoy the use of there matures in untilled ground, akaa athusa suddha, ~ sugandha taulapphala, without husk powder or chaff, pure, ~ sweet smelling grains of the finest rice, tuikre pacitvna, ~ tato bhujanti bhojana. [34] having cooked it on hot rocks (without smoke), ~ they then enjoy their food. Gvi ekakhura katv ~ anuyanti disodisa, Having made their cows solid-hooved ~ they go about from place to place, pasu ekakhura katv ~ anuyanti disodisa, [35] having made their kine solid-hooved ~ they go about from place to place, itthivhana katv ~ anuyanti disodisa, having made women their vehicle ~ they go about from place to place, purisavhana katv ~ anuyanti disodisa, [36] having made men their vehicle ~ they go about from place to place, kumrivhana katv ~ anuyanti disodisa, having made girls their vehicle ~ they go about from place to place, kumravhana katv ~ anuyanti disodisa. [37] having made boys their vehicle ~ they go about from place to place. Te yne abhirhitv, Having mounted their (various) carriages, sabb dis anupariyanti ~ pacr tassa rjino, the messengers of that King go around in all directions, hatthiyna assayna ~ dibba yna upahita. [38] being furnished with elephant- and horse- and divine-carriages.

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Psd sivik ceva ~ Mahrjassa yasassino, And for that Great and resplendent King there are palaces and palanquins, tassa ca nagar ah, ~ antalikkhe sumpit: [39] and there are cities for him also, ~ that are well built in the heavens (called): n, Kusin, Parakusin, Napuriy, Parakusitan. n, Kusin, Parakusin, Napuriy, Parakusitan. Uttarena Kapvanto, Janogham-aparena ca, To the North is Kapvanta, and on the other side is Janogha, Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni. Navanavatiya, Ambara-ambaravatiya, and the king's capital named lakamand. Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni, The Great King Kuvera's capital, dear Sir, is named Vis, tasm Kuvero Mahrj Vessavao ti pavuccati. therefore is the Great King also called Vessavaa. Paccesanto paksenti: Tatol, Tattal, Tatotal, These each individually inform (the King): Tatol, Tattal, Tatotal, Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi. Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi. Rahado pi tattha Dhara nma, There is a lake in that place also, named Dhara, yato megh pavassanti, vass yato patyanti. and from there the clouds rain down, from there the rains spread. Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti. There also is the public hall named Bhagalavat where the yakkhas assemble. Tattha niccaphal rukkh, ~ nndijagayut, There the trees are always in fruit, ~ and have a crowd of birds of diverse kinds, mayrakocbhirud, ~ kokilbhi hi vaggubhi, [40] resounding with peacocks and hens, ~ and also with the lovely cuckoos, Jvajvakasaddettha, ~ atho ohavacittak, there is the pheasant who calls out live on!, ~ and the bird who calls out lift up your minds!, kukutthak kurak, ~ vane pokkharastak, [41] there are the jungle fowl, and golden cocks, ~ and in the wood the lotus crane,

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sukasikasaddettha, ~ daamavakni ca, there are the sounds of parrot and mynah, ~ and birds who have young mens' faces, sobhati sabbakla s ~ Kuveranalin sad, and Kuvera's lotus pond is ever attractive, all of the time, ito s Uttar dis, ~ iti na cikkhat jano. [42] from here that is the Northerly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, yakkhna dhipati, ~ Kuvero iti nma so. [43] he is the master of the yakkhas, ~ Kuvera, such is his name. Ramat naccagtehi, ~ yakkhehi purakkhato, He delights in song and dance, ~ he is honoured by yakkhas, putt pi tassa bahavo, ~ ekanm ti me suta, [44] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [45] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [46] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [47] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotaman!-ti [48] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

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Aya kho s mrisa niy rakkh, This, dear Sir, is the niya protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v Whoever, dear Sir - be they monk or nun upsakassa v upsikya v - aya niy rakkh suggahit,1 or layman or laywoman - learns this niya protection well, bhavissati samatt pariyput, ta-ce amanusso and will master it in its entirety, then if a non-human being yakkho v yakkhi v yakkhapotako v be they male yakkha or female yakkha or yakkha boy yakkhapotik v yakkhamahmatto v or yakkha girl or yakkha minister yakkhaprisajjo v yakkhapacro v or yakkha councillor or yakkha messenger gandhabbo v gandhabb v gandhabbapotako v or male gandhabba or female gandhabba or gandhabba boy gandhabbapotik v gandhabbamahmatto v or gandhabba girl or gandhabba minister gandhabbaprisajjo v gandhabbapacro v or gandhabba councillor or gandhabba messenger kumbhao v kumbha v kumbhaapotako v or male kumbhaa or female kumbhaa or kumbhaa boy kumbhaapotik v kumbhaamahmatto v or kumbhaa girl or kumbhaa minister kumbhaaprisajjo v kumbhaapacro v or kumbhaa councillor or kumbhaa messenger ngo v ngin v ngapotako v or male nga or female nga or nga boy
1

PPV2: suggaht
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Tatiyakabhavra

ngapotik v ngamahmatto v or nga girl or nga minister ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya, with a wicked mind come near while they are going, or stand near while they are standing, nisinna v upanisdeyya, nipanna v upanipajjeyya, or sit near while they are sitting, or lie near while they are lying, na me so mrisa amanusso labheyya then that non-human being, dear Sir, would not receive gmesu v nigamesu v sakkra v garukra v. in my villages and towns, honour or respect. Na me so mrisa amanusso labheyya That non-human being, dear Sir, would not receive lakamandya rjadhniy vatthu v vsa v. in my royal city lakamand, ground or dwelling. Na me so mrisa amanusso labheyya That non-human being, dear Sir, would not be able yakkhna samiti gantu. to go to the gathering of the yakkhas. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings anavayham-pi na kareyyu avivayha. would not give or take him in marriage. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings atthi pi paripuhi paribhshi paribhseyyu. would abuse him with very personal abuse. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings rittam-pi patta sse nikkujjeyyu. would drop an empty bowl over his head.

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Api-ssu na mrisa amanuss Further, dear Sir, non-human beings sattadh pissa muddha phleyyu. would split his head into seven pieces. Santi hi mrisa amanuss ca, rudd, rabhas, There are non-human beings, dear Sir, who are fierce, cruel, and violent, te neva Mahrjna diyanti, they do not take notice of the Great Kings, na Mahrjna purisakna diyanti, they do not take notice of the Great Kings' men, na Mahrjna purisakna purisakna diyanti, they do not take notice of the Great Kings' mens' men, te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti. and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Seyyath pi mrisa rao Mgadhassa vijite cor, Just as, dear Sir, there are thieves in the king of Magadha's realm, te neva rao Mgadhassa diyanti, who do not take notice of the king of Magadha, na rao Mgadhassa purisakna diyanti, who do not take notice of the king of Magadha's men, na rao Mgadhassa purisakna purisakna diyanti, who do not take notice of the king of Magadha's mens' men, te kho te mrisa mahcor, rao Mgadhassa avaruddh nma vuccanti. and those great thieves, dear Sir, are said to be in revolt against the king of Magadha. Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas, Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent, te neva Mahrjna diyanti, they do not take notice of the Great Kings, na Mahrjna purisakna diyanti, they do not take notice of the Great Kings' men, na Mahrjna purisakna purisakna diyanti, they do not take notice of the Great Kings' mens' men,

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te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti. and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v be they male yakkha or female yakkha or yakkha boy yakkhapotik v yakkhamahmatto v or yakkha girl or yakkha minister yakkhaprisajjo v yakkhapacro v or yakkha councillor or yakkha messenger gandhabbo v gandhabb v gandhabbapotako v or male gandhabba or female gandhabba or gandhabba boy gandhabbapotik v gandhabbamahmatto v or gandhabba girl or gandhabba minister gandhabbaprisajjo v gandhabbapacro v or gandhabba councillor or gandhabba messenger kumbhao v kumbha v kumbhaapotako v or male kumbhaa or female kumbhaa or kumbhaa boy kumbhaapotik v kumbhaamahmatto v or kumbhaa girl or kumbhaa minister kumbhaaprisajjo v kumbhaapacro v or kumbhaa councillor or kumbhaa messenger ngo v ngin v ngapotako v or male nga or female nga or nga boy ngapotik v ngamahmatto v or nga girl or nga minister ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto bhikkhu v bhikkhui v upsaka v upsika v, with a wicked mind should come near a monk or a nun or a layman or a laywoman gacchanta v anugaccheyya, hita v upatiheyya, while they are going, or stand near while they are standing,

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nisinna v upanisdeyya, nipanna v upanipajjeyya, or sit near while they are sitting, or lie near while they are lying, imesa yakkhna mahyakkhna senpatna mahsenpatna, then to these yakkhas, great yakkhas, generals, great generals, ujjhpetabba, vikkanditabba, viravitabba: one should call out, one should shout out, one should cry out: Aya yakkho gahti, aya yakkho visati, This yakkha has seized me, this yakkha has grabbed me, aya yakkho heheti, aya yakkho viheheti, this yakkha annoys me, this yakkha harasses me, aya yakkho hisati, aya yakkho vihisati, this yakkha hurts me, this yakkha injures me, aya yakkho na mucat ti. this yakkha will not release me. Katamesa yakkhna, mahyakkhna, senpatna mahsenpatna? To which yakkhas, great yakkhas, generals, and great generals? Indo, Somo, Varuo ca, ~ Bhradvjo, Pajpat, Inda, Soma, and Varua, ~ Bhradvja, Pajpati, Candano, Kmaseho ca, ~ Kinnughau, Nighau ca, Candana, and Kmaseha, ~ Kinnughau, and Nighau, Pando, Opamao ca, ~ devasto ca Mtal. [49] Panda, and Opamaa, ~ and Mtali, the gods' charioteer. Cittaseno ca gandhabbo, ~ Nalo rj Janesabho, The gandhabbas Citta and Sena, ~ the kings Nala and Janesabha, Stgiro, Hemavato, ~ Puako, Karatiyo, Guo, [50] Stgira, Hemavata, ~ Puaka, Karatiya, Gua, Svako, Mucalindo ca, ~ Vessmitto, Yugandharo, Svaka, and Mucalinda, ~ Vessmitta, Yugandhara, Goplo,1 Suppagedho ca, ~ Hirinett ca Mandiyo, [51] Gopla, and Suppagedha, ~ Hiri, Netti, and Mandiya,

CBhp: Gopalo
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Tatiyakabhavra

Paclacao lavako ~ Pajjuno Sumano Sumukho Dadhmukho, Paclacaa, lavaka, ~ Pajjuna, Sumana, Sumukha, Dadhmukha, Mai, Mi, Caro, Dgho, ~ atho Serissako saha - [52] Mai, Mi, Cara, Dgha, ~ together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna, then to these yakkhas, great yakkhas, generals, and great generals, ujjhpetabba, vikkanditabba, viravitabba: one should call out, one should shout out, one should cry out: Aya yakkho gahti, aya yakkho visati, This yakkha has seized me, this yakkha has grabbed me, aya yakkho heheti, aya yakkho viheheti, this yakkha annoys me, this yakkha harasses me, aya yakkho hisati, aya yakkho vihisati, this yakkha hurts me, this yakkha injures me, aya yakkho na mucat ti. this yakkha will not release me. Aya kho s mrisa niy rakkh, This, dear Sir, is the niy protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Handa ca dni maya mrisa gacchma, And now, dear Sir, we shall go, bahukicc maya bahukaray ti. as we have many duties, and there is much which ought to be done. Yassa dni tumhe Mahrjno kla maath ti. Now is the time for whatever you Great Kings are thinking. Atha kho Cattro Mahrj1 uhysan Bhagavanta Then the Four Great Kings rose from their seats and after abhivdetv padakkhia katv, tatthevantaradhyisu. worshipping and circumambulating the Gracious One, vanished right there.
1

CBhp: Mahrjno
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Tatiyakabhavra

Te pi kho yakkh uhysan appekacce Bhagavanta Then some yakkhas rose from their seats and after abhivdetv padakkhia katv, tatthevantaradhyisu. worshipping and circumambulating the Gracious One, vanished right there. Appekacce Bhagavat saddhi sammodisu, sammodanya Some exchanged greetings with the Gracious One, and after katha srnya vtisretv tatthevantaradhyisu. exchanging polite and courteous greetings, vanished right there. Appekacce yena Bhagav tenajali Some, after raising their hands in respectful salutation pametv tatthevantaradhyisu. to the Gracious One, vanished right there. Appekacce nmagotta svetv tatthevantaradhyisu. Some, after announcing their name and family vanished right there. Appekacce tuhbht tatthevantaradhyis ti. And some, while keeping silent, vanished right there.

Tatiyakabhavra Nihita1 The Third Recital is Finished

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The Fourth Recital
niyasutta The niya Discourse
(Part Two) Atha kho Bhagav tass1 rattiy accayena bhikkh mantesi: Then the Gracious One when that night had passed addressed the monks, saying: Ima bhikkhave ratti Cattro Mahrj,2 This night, monks, the Four Great Kings, mahatiy ca yakkhasenya, mahatiy ca gandhabbasenya, with a great army of yakkhas, with a great army of gandhabbas, mahatiy ca kumbhaasenya, mahatiy ca ngasenya, with a great army of kumbhaas, with a great army of ngas, catuddisa rakkha hapetv, catuddisa gumba hapetv, having set up a protection over the four quarters, having set serried troops at the four directions, catuddisa ovaraa hapetv, abhikkantya rattiy, having set up a barricade at the four directions, at the end of the night, abhikkantava kevalakappa Gijjhaka obhsetv, having lit up the whole of Vultures' Peak with their surpassing beauty, yenha tenupasakamisu, upasakamitv approached me, and after approaching ma abhivdetv, ekam-anta nisdisu. and worshipping me, they sat down on one side. Te pi kho, bhikkhave,3 yakkh, Then of those yakkhas, monks, appekacce ma abhivdetv ekam-anta nisdisu. some, after worshipping me, sat down on one side.

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Appekacce mama1 saddhi sammodisu, Some exchanged greetings with me, sammodanya katha srnya vtisretv, ekam-anta nisdisu. and after exchanging polite and courteous greetings, sat down on one side. Appekacce yenha tenajali pametv, ekam-anta nisdisu. Some, after raising their hands in respectful salutation to me, sat down on one side. Appekacce nmagotta svetv, ekam-anta nisdisu. Some, after announcing their name and family, sat down on one side. Appekacce tuhbht ekam-anta nisdisu. Some, while keeping silent, sat down on one side. Ekam-anta nisinno kho bhikkhave2 Vessavao Mahrj ma etad-avoca: Then, while sitting on one side, monks, the Great King Vessavaa said this to me: Santi hi bhante ur yakkh Bhagavato appasann, There are, reverend Sir, some high ranking yakkhas who are not pleased with the Gracious One, santi hi bhante ur yakkh Bhagavato pasann, there are, reverend Sir, some high ranking yakkhas who are pleased with the Gracious One, santi hi bhante majjhim yakkh Bhagavato appasann, there are, reverend Sir, some middle ranking yakkhas who are not pleased with the Gracious One, santi hi bhante majjhim yakkh Bhagavato pasann, there are, reverend Sir, some middle ranking yakkhas who are pleased with the Gracious One, santi hi bhante nc yakkh Bhagavato appasann, there are, reverend Sir, some low ranking yakkhas who are not pleased with the Gracious One, santi hi bhante nc yakkh Bhagavato pasann. there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious One. Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato. But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.

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Ta kissa hetu? What is the reason for that? Bhagav hi bhante ptipt veramaiy Dhamma deseti, Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from killing living creatures, adinndn veramaiy Dhamma deseti, preaches the Dhamma of refraining from taking what has not been given, kmesu micchcr veramaiy Dhamma deseti, preaches the Dhamma of refraining from sexual misconduct, musvd veramaiy Dhamma deseti, preaches the Dhamma of refraining from false speech, surmerayamajjapamdahn veramaiy Dhamma deseti. preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause heedlessness. Yebhuyyena kho pana bhante yakkh appaivirat yeva ptipt, But, reverend Sir, almost all of the yakkhas do not refrain from killing living creatures, appaivirat adinndn, do not refrain from taking what has not been given, appaivirat kmesu micchcr, do not refrain from sexual misconduct, appaivirat musvd, do not refrain from false speech, appaivirat surmerayamajjapamdahn. do not refrain from liquors, wines, or intoxicants which cause heedlessness. Tesa ta hoti appiya amanpa. To them that is neither dear nor appealing.

Santi hi bhante Bhagavato svak arae, There are, reverend Sir, disciples of the Gracious One in the wilderness, vanapatthni pantni sensanni paisevanti, who are practising in remote jungle dwelling places,

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appasaddni, appanigghosni, vijanavtni, where there is little sound, little noise, which have a lonely atmosphere, manussarhaseyyakni, paisallnasruppni. lying hidden away from men, which are suitable for seclusion. Tattha santi ur yakkh nivsino And there are high ranking yakkhas settled there ye imasmi Bhagavato pvacane appasann, who are not pleased with the word of the Gracious One, Tesa pasdya uggahtu bhante Bhagav niya rakkha, To please then, reverend Sir, may the Gracious One learn this niya protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Adhivsesi kho aha bhikkhave tuhbhvena. And I, monks, by keeping silent, gave consent. Atha kho bhikkhave1 Vessavao Mahrj ma adhivsana viditv Then the Great King Vessavaa, monks, having understood my consent tya velya ima niya rakkha abhsi: on that occasion recited this niya protection:

The Seven Buddhas

Vipassissa namatthu, ~ Cakkhumantassa sirmato, May you revere Vipass, ~ the glorious Visionary, Sikhissa pi namatthu, ~ sabbabhtnukampino, [53] may you revere Sikh, ~ who has pity on all beings, Vessabhussa namatthu, ~ nahtakassa tapassino, may you revere Vessabh, ~ the austere one, cleansed (of corruptions), namatthu Kakusandhassa, ~ Mrasenpamaddino, [54] may you revere Kakusandha, ~ who has crushed Mra's army, Kogamanassa namatthu, ~ brhmaassa vusmato, may you revere Kogamana, ~ the accomplished brahmin,

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Kassapassa namatthu, ~ vippamuttassa sabbadhi. [55] may you revere Kassapa, ~ who is free in every respect. Agrasassa namatthu, ~ Sakyaputtassa sirmato, May you revere Agrasa, ~ the glorious son of the Sakyans, yo ima Dhammam-adesesi, ~ sabbadukkh pandana. [56] he who preached this Dhamma, ~ which is the dispelling of all suffering. Ye cpi nibbut loke, ~ yathbhta vipassisu, Those who are emancipated in the world, ~ who have insight (into things) as they are, te jan apisu,1 ~ mahant vtasrad, [57] those people who are free from malicious speech, ~ who are great and fully mature, hita devamanussna, ~ ya namassanti Gotama, they will revere that Gotama, who is of benefit to gods and men, vijjcaraasampanna, ~ mahanta vtasrada. [58] who has understanding and good conduct, ~ who is great and fully mature.

The East
Yato uggacchat2 suriyo, ~ dicco maal mah, From where the sun comes up, ~ the son of Aditi, the great circle, yassa cuggacchamnassa, ~ savar pi nirujjhati, [59] while that one is coming up, ~ the darkness of night comes to an end, yassa cuggate suriye, ~ divaso ti pavuccati, and after the sun has come up, ~ it is said to be the daytime, rahado pi tattha gambhro, ~ samuddo saritodako, [60] there is a deep lake in that place, ~ an ocean where the waters have flowed, eva na tattha jnanti ~ samuddo saritodako, thus in that place they know there is ~ an ocean where the waters have flowed, ito s Purim dis, ~ iti na cikkhat3 jano. [61] from here that is the Easterly direction, ~ so the people declare.

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Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, gandhabbna dhipati, ~ Dhataraho iti nma so. [62] he is the master of the gandhabbas, ~ Dhataraha, such is his name. Ramat1 naccagtehi, ~ gandhabbehi purakkhato, He delights in song and dance, ~ he is honoured by gandhabbas, putt pi tassa bahavo, ~ ekanm ti me suta, [63] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [64] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [65] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [66] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama! [67] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

The South
Yena pet pavuccanti, ~ pisu pihimasik, There they say (go) the departed, ~ who speak maliciously, backbiters, ptiptino ludd, ~ cor nekatik jan, killers of creatures, hunters, ~ thieves, and fraudulent people, ito s Dakkhi dis, ~ iti na cikkhat jano. [68] from here that is the Southerly direction, ~ so the people declare.
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Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, kumbhahna dhipati, ~ Virho iti nma so. [69] he is the master of the kumbhahas, ~ Virha, such is his name. Ramat naccagtehi, ~ kumbhahehi purakkhato, He delights in song and dance, ~ he is honoured by kumbhahas, putt pi tassa bahavo, ~ ekanm ti me suta, [70] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [71] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato1 va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [72] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [73] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama! [74] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

The West
Yattha coggacchati suriyo, ~ dicco maal mah, That place where the sun goes down, ~ the son of Aditi, the great circle, yassa coggacchamnassa ~ divaso pi nirujjhati, [75] while that one is going down ~ the light of day comes to an end, yassa coggate suriye, ~ savar ti pavuccati, and after the sun has gone down, ~ it is said to be night-time,
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rahado pi tattha gambhro, ~ samuddo saritodako, [76] there is a deep lake in that place, ~ an ocean where the waters have flowed, eva na tattha jnanti ~ samuddo saritodako, thus in that place they know there is ~ an ocean where the waters have flowed, ito s Pacchim dis, ~ iti na cikkhat jano. [77] from here that is the Westerly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, ngna dhipati, ~ Virpakkho iti nma so. [78] he is the master of the ngas, ~ Virpakkha, such is his name. Ramat naccagtehi, ~ ngehi purakkhato, He delights in song and dance, ~ he is honoured by ngas, putt pi tassa bahavo, ~ ekanm ti me suta, [79] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [80] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [81] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [82] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotama! [83] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

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The North
Yena Uttarakuru ramm, ~ Mahneru sudassano, Where delightful Uttarakuru is, ~ and the good looking Mount Neru, manuss tattha jyanti ~ amam apariggah. [84] the men who are born in that place ~ are unselfish, without possessions. Na te bja pavapanti, ~ na pi nyanti nagal, They do not sow the seed, ~ and nor are there ploughs led along, akahapkima sli ~ paribhujanti mnus, [85] the rice that men enjoy the use of there matures in untilled ground, akaa athusa suddha, ~ sugandha taulapphala, without husk powder or chaff, pure, ~ sweet smelling grains of the finest rice, tuikre pacitvna, ~ tato bhujanti bhojana. [86] having cooked it on hot rocks (without smoke), ~ they then enjoy their food. Gvi ekakhura katv ~ anuyanti disodisa, Having made their cows solid-hooved ~ they go about from place to place, pasu ekakhura katv ~ anuyanti disodisa, [87] having made their kine solid-hooved ~ they go about from place to place, itthivhana katv ~ anuyanti disodisa, having made women their vehicle ~ they go about from place to place, purisavhana katv ~ anuyanti disodisa, [88] having made men their vehicle ~ they go about from place to place, kumrivhana katv ~ anuyanti disodisa, having made girls their vehicle ~ they go about from place to place, kumravhana katv ~ anuyanti disodisa. [89] having made boys their vehicle ~ they go about from place to place. Te yne abhirhitv, Having mounted their (various) carriages, sabb dis anupariyanti ~ pacr tassa rjino, the messengers of that King go around in all directions, hatthiyna assayna ~ dibba yna upahita. [90] being furnished with elephant- and horse- and divine-carriages.

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Psd sivik ceva ~ Mahrjassa yasassino, And for that Great and resplendent King there are palaces and palanquins, tassa ca nagar ah, ~ antalikkhe sumpit: [91] and there are cities for him also, ~ that are well built in the heavens (called): n, Kusin, Parakusin, Napuriy, Parakusitan. n, Kusin, Parakusin, Napuriy, Parakusitan. Uttarena Kapvanto, Janogham-aparena ca, To the North is Kapvanta, and on the other side is Janogha, Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni. Navanavatiya, Ambara-ambaravatiya, and the king's capital named lakamand. Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni, The Great King Kuvera's capital, dear Sir, is named Vis, tasm Kuvero Mahrj Vessavao ti pavuccati. therefore is the Great King also called Vessavaa. Paccesanto paksenti: Tatol, Tattal, Tatotal, These each individually inform (the King): Tatol, Tattal, Tatotal, Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi. Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi. Rahado pi tattha Dhara nma, There is a lake in that place also, named Dhara, yato megh pavassanti, vass yato patyanti. and from there the clouds rain down, from there the rains spread. Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti. There also is the public hall named Bhagalavat where the yakkhas assemble. Tattha niccaphal rukkh, ~ nndijagayut, There the trees are always in fruit, ~ and have a crowd of birds of diverse kinds, mayrakocbhirud, ~ kokilbhi hi vaggubhi, [92] resounding with peacocks and hens, ~ and also with the lovely cuckoos, Jvajvakasaddettha, ~ atho ohavacittak, there is the pheasant who calls out live on!, ~ and the bird who calls out lift up your minds!, kukutthak kurak, ~ vane pokkharastak, [93] there are the jungle fowl, and golden cocks, ~ and in the wood the lotus crane,

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sukasikasaddettha, ~ daamavakni ca, there are the sounds of parrot and mynah, ~ and birds who have young mens' faces, sobhati sabbakla s ~ Kuveranalin sad, and Kuvera's lotus pond is ever attractive, all of the time, ito s Uttar dis, ~ iti na cikkhat jano. [94] from here that is the Northerly direction, ~ so the people declare. Ya disa abhipleti ~ Mahrj yasassi so, That direction is watched over ~ by a resplendent Great King, yakkhna dhipati, ~ Kuvero iti nma so. [95] he is the master of the yakkhas, ~ Kuvera, such is his name. Ramat naccagtehi, ~ yakkhehi purakkhato, He delights in song and dance, ~ he is honoured by yakkhas, putt pi tassa bahavo, ~ ekanm ti me suta, [96] he also has a great many sons, ~ all of one name, so I have heard, asti dasa eko ca, ~ Indanm mahabbal, they are eighty and ten and one, ~ Inda by name, ones of great strength, te cpi Buddha disvna, ~ Buddha diccabandhuna, [97] they, having seen the Awakened One, ~ the Buddha, kinsman of the sun, drato1 va namassanti, ~ mahanta vtasrada: from afar, do reverence him, ~ who is great and fully mature: Namo te purisjaa! ~ Namo te purisuttama! [98] Reverence to you, excellent one! ~ Reverence to you, supreme one! Kusalena samekkhasi, ~ amanuss pi ta vandanti, You have looked on us with goodness, ~ the non-human beings worship you, suta neta abhihaso, ~ tasm eva vademase: [99] we have heard this repeatedly, ~ therefore we should speak like this: Jina vandatha Gotama, ~ Jina vandma Gotama, You should worship the victor Gotama, ~ we should worship the victor Gotama, vijjcaraasampanna, ~ Buddha vandma Gotaman!-ti [100] who has understanding and good conduct, ~ we should worship the Buddha Gotama!

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Aya kho s mrisa niy rakkh, This, dear Sir, is the niya protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v Whoever, dear Sir - be they monk or nun upsakassa v upsikya v - aya niy rakkh suggahit, or layman or laywoman - learns this niya protection well, bhavissati samatt pariyput, ta-ce amanusso and will master it in its entirety, then if a non-human being yakkho v yakkhi v yakkhapotako v be they male yakkha or female yakkha or yakkha boy yakkhapotik v yakkhamahmatto v or yakkha girl or yakkha minister yakkhaprisajjo v yakkhapacro v or yakkha councillor or yakkha messenger gandhabbo v gandhabb v gandhabbapotako v or male gandhabba or female gandhabba or gandhabba boy gandhabbapotik v gandhabbamahmatto v or gandhabba girl or gandhabba minister gandhabbaprisajjo v gandhabbapacro v or gandhabba councillor or gandhabba messenger kumbhao v kumbha v kumbhaapotako v or male kumbhaa or female kumbhaa or kumbhaa boy kumbhaapotik v kumbhaamahmatto v or kumbhaa girl or kumbhaa minister kumbhaaprisajjo v kumbhaapacro v or kumbhaa councillor or kumbhaa messenger ngo v ngin v ngapotako v or male nga or female nga or nga boy

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ngapotik v ngamahmatto v or nga girl or nga minister ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya, with a wicked mind should come near while they are going, or stand near while they are standing, nisinna v upanisdeyya, nipanna v upanipajjeyya, or sit near while they are sitting, or lie near while they are lying, na me so mrisa amanusso labheyya then that non-human being, dear Sir, would not receive gmesu v nigamesu v sakkra v garukra v. in my villages and towns, honour or respect. Na me so mrisa amanusso labheyya That non-human being, dear Sir, would not receive lakamandya rjadhniy vatthu v vsa v. in my royal city lakamand, ground or dwelling. Na me so mrisa amanusso1 labheyya That non-human being, dear Sir, would not be able yakkhna samiti gantu. to go to the gathering of the yakkhas. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings anavayham-pi na kareyyu avivayha. would not give or take him in marriage. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings atthi pi paripuhi paribhshi paribhseyyu. would abuse him with very personal abuse. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings

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rittam-pi patta sse nikkujjeyyu. would drop an empty bowl over his head. Api-ssu na mrisa amanuss Further, dear Sir, non-human beings sattadh pissa muddha phleyyu. would split his head into seven pieces. Santi hi mrisa amanuss ca, rudd, rabhas, There are non-human beings, dear Sir, who are fierce, cruel, and violent, te neva Mahrjna diyanti, they do not take notice of the Great Kings, na Mahrjna purisakna diyanti, they do not take notice of the Great Kings' men, na Mahrjna purisakna purisakna diyanti, they do not take notice of the Great Kings' mens' men, te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti. and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Seyyath pi mrisa rao Mgadhassa vijite cor, Just as, dear Sir, there are thieves in the king of Magadha's realm, te neva rao Mgadhassa diyanti, who do not take notice of the king of Magadha, na rao Mgadhassa purisakna diyanti, who do not take notice of the king of Magadha's men, na rao Mgadhassa purisakna purisakna diyanti, who do not take notice of the king of Magadha's mens' men, te kho te mrisa mahcor and those great thieves, dear Sir, rao Mgadhassa avaruddh nma vuccanti. are said to be in revolt against the king of Magadha. Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas, Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent, te neva Mahrjna diyanti, they do not take notice of the Great Kings.

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na Mahrjna purisakna diyanti, they do not take notice of the Great Kings' men, na Mahrjna purisakna purisakna diyanti, they do not take notice of the Great Kings' mens' men, te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti. and those non-human beings, dear Sir, are said to be in revolt against the Great Kings. Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v be they male yakkha or female yakkha or yakkha boy yakkhapotik v yakkhamahmatto v or yakkha girl or yakkha minister yakkhaprisajjo v yakkhapacro v or yakkha councillor or yakkha messenger gandhabbo v gandhabb v gandhabbapotako v or male gandhabba or female gandhabba or gandhabba boy gandhabbapotik v gandhabbamahmatto v or gandhabba girl or gandhabba minister gandhabbaprisajjo v gandhabbapacro v or gandhabba councillor or gandhabba messenger kumbhao v kumbha v kumbhaapotako v or male kumbhaa or female kumbhaa or kumbhaa boy kumbhaapotik v kumbhaamahmatto v or kumbhaa girl or kumbhaa minister kumbhaaprisajjo v kumbhaapacro v or kumbhaa councillor or kumbhaa messenger ngo v ngin v ngapotako v or male nga or female nga or nga boy ngapotik v ngamahmatto v or nga girl or nga minister ngaprisajjo v ngapacro v or nga councillor or nga messenger -

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paduhacitto bhikkhu v bhikkhui v upsaka v upsika v, with a wicked mind should come near a monk or a nun or a layman or a laywoman gacchanta v anugaccheyya, hita v upatiheyya, while they are going, or stand near while they are standing, nisinna v upanisdeyya, nipanna v upanipajjeyya, or sit near while they are sitting, or lie near while they are lying, imesa yakkhna mahyakkhna senpatna mahsenpatna, then to these yakkhas, great yakkhas, generals, great generals, ujjhpetabba, vikkanditabba, viravitabba: one should call out, one should shout out, one should cry out: Aya yakkho gahti, aya yakkho visati, This yakkha has seized me, this yakkha has grabbed me, aya yakkho heheti, aya yakkho viheheti, this yakkha annoys me, this yakkha harasses me, aya yakkho hisati, aya yakkho vihisati, this yakkha hurts me, this yakkha injures me, aya yakkho na mucat ti. this yakkha will not release me. Katamesa yakkhna, mahyakkhna, To which yakkhas, great yakkhas, senpatna mahsenpatna? generals, and great generals? Indo, Somo, Varuo ca, ~ Bhradvjo, Pajpat,1 Inda, Soma, and Varua, ~ Bhradvja, Pajpati, Candano, Kmaseho ca, ~ Kinnughau, Nighau ca, Candana, and Kmaseha, ~ Kinnughau, and Nighau, Pando, Opamao ca, ~ devasto ca Mtal. [101] Panda, and Opamaa, ~ and Mtali, the gods' charioteer. Cittaseno ca gandhabbo, ~ Nalo rj Janesabho, The gandhabbas Citta and Sena, ~ the kings Nala and Janesabha, Stgiro, Hemavato, ~ Puako, Karatiyo, Guo, [102] Stgira, Hemavata, ~ Puaka, Karatiya, Gua,
1

MPP, PPV2: Pajpati, but cf. above vs. 49

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Svako, Mucalindo ca, ~ Vessmitto, Yugandharo, Svaka, and Mucalinda, ~ Vessmitta, Yugandhara, Goplo,1 Suppagedho ca, ~ Hiri Nett ca Mandiyo, [103] Gopla, and Suppagedha, ~ Hiri, Netti, and Mandiya, Paclacao lavako ~ Pajjuno Sumano Sumukho Dadhmukho,2 Paclacaa, lavaka, ~ Pajjuna, Sumana, Sumukha, Dadhmukha, Mai, Mi, Caro, Dgho, ~ atho Serissako saha - [104] Mai, Mi, Cara, Dgha, ~ together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna, then to these yakkhas, great yakkhas, generals, and great generals, ujjhpetabba, vikkanditabba, viravitabba: one should call out, one should shout out, one should cry out: Aya yakkho gahti, aya yakkho visati, This yakkha has seized me, this yakkha has grabbed me, aya yakkho heheti, aya yakkho viheheti, this yakkha annoys me, this yakkha harasses me, aya yakkho hisati, aya yakkho vihisati, this yakkha hurts me, this yakkha injures me, aya yakkho na mucat ti. this yakkha will not release me. Aya kho s mrisa niy rakkh, This, dear Sir, is the niy protection, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Handa ca dni maya mrisa gacchma, And now, dear Sir, we shall go, bahukicc maya bahukaray ti. as we have many duties, and there is much which ought to be done.

1 2

CBhp: Gopalo MPP, PPV2: Dadhimukho, but cf above vs. 52

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Yassa dni tumhe Mahrjno kla maath ti. Now is the time for whatever you Great Kings are thinking. Atha kho bhikkhave Cattro Mahrj1 uhysan Then the Four Great Kings, monks, rose from their seats ma abhivdetv padakkhia katv, tatthevantaradhyisu. and after worshipping and circumambulating me, vanished right there.
2

Te pi kho bhikkhave3 yakkh uhysan appekacce Then some yakkhas, monks, rose from their seats ma abhivdetv padakkhia katv, tatthevantaradhyisu. and after worshipping and circumambulating me, vanished right there. Appekacce mama saddhi sammodisu, Some exchanged greetings with me, sammodanya katha srnya vtisretv tatthevantaradhyisu. and after exchanging polite and courteous greetings, vanished right there. Appekacce yenha tenajali pametv tatthevantaradhyisu. Some, after raising their hands in respectful salutation to me, vanished right there. Appekacce nmagotta svetv tatthevantaradhyisu. Some, after announcing their name and family vanished right there. Appekacce tuhbht tatthevantaradhyis ti. And some, while keeping silent, vanished right there.

Uggahtha bhikkhave niya rakkha, Learn the niya protection, monks, pariyputha bhikkhave niya rakkha. master the niya protection, monks, dhretha bhikkhave niya rakkha, bear in mind the niya protection, monks, atthasahitya bhikkhave niy rakkh, the niya protection, monks, is for your welfare and benefit, bhikkhna, bhikkhuna, upsakna, upsikna, for the monks', nuns', laymen's, and laywomen's
1 2 3

PPV: Mahrjno CBhp: omits this and the following line, presumably by mistake MPP omits bhikkhave
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guttiy, rakkhya, avihisya, phsuvihry ti. guard, protection, freedom from harm, and comfortable living. Idam-avoca Bhagav, The Gracious One said this, attaman te bhikkh Bhagavato bhsita abhinandun-ti. and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

Verse of Blessing
Etena saccavajjena ~ sotthi te hotu sabbad! By this declaration of the truth ~ may you be safe at all times! Etena saccavajjena ~ hotu te jayamagala! By this declaration of the truth ~ may you have the blessing of success! Etena saccavajjena ~ sabbarogo vinassatu! By this declaration of the truth ~ may all disease be destroyed!

Catutthabhavra Nihita1 The Fourth Recital is Finished

Catubhavrapi Nihita2 The Text of the Four Recitals is Finished

1 2

CBhp omits Nihita MPP, PPV, PPV2 omit this end title.
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Avasna The Conclusion

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Namakkra Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Karayamettasutta The Discourse on how Friendliness Meditation should be Done

Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca: What should be done by one skilled in goodness, ~ who has comprehended the state of peace: sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1] he ought to be able, straight, and upright, ~ easy to speak to, meek, without conceit, santussako ca subharo ca, ~ appakicco ca sallahukavutti, satisfied (with little), easy to support, ~ free from duties, and light in living, santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2] with faculties at peace, prudent, ~ not forward, and greedless among the families, na ca khudda samcare kici ~ yena vi pare upavadeyyu. he should not do the slightest thing ~ whereby others who are wise might find fault (with him). Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3] (May all beings) be happy and secure, ~ may all beings in their hearts be happy! Ye keci pabhtatthi ~ tas v thvar v anavases, Whatsoever breathing beings there are ~ trembling, firm, or any other (beings), dgh v ye mahant v, ~ majjhim rassakukathl, [4] whether they be long or great, ~ of middle size, short, tiny, or of compact (body), dih v ye ca addih, ~ ye ca dre vasanti avidre, those who are seen, and those who are unseen, ~ those who live far away, those who are near,

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bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5] those who are born, and those who still seek birth ~ may all beings in their hearts be happy! Na paro para nikubbetha, ~ ntimaetha katthaci na kaci, No one should cheat another, ~ nor should he despise anyone wherever he is, byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6] he should not long for suffering for another because of anger or resentment. Mt yath niya putta ~ yus ekaputtam-anurakkhe, In the same way as a mother would protect her child, her only child, with her life, evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7] so too towards all beings ~ one should develop the measureless thought (of friendliness). Metta-ca sabbalokasmi ~ mnasa bhvaye aparima, Towards the entire world he should develop the measureless thought of friendliness, uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8] above, below, and across (the middle), ~ without barriers, hate, or enmity. Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho, Standing, walking, sitting, ~ lying, for as long as he is without torpor, eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9] he should be resolved on this mindfulness, ~ for this, they say here, is the (true) spiritual life. Dihi-ca anupagamma, ~ slav dassanena sampanno, Without going near to (wrong) views, ~ virtuous, and endowed with (true) insight, kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10] having removed (all) greed for sense pleasures, ~ he will never come to lie in a womb again.

Verse of Blessing
Etena saccavajjena ~ sotthi te hotu sabbad! By this declaration of the truth ~ may you be safe at all times! Etena saccavajjena ~ hotu te jayamagala! By this declaration of the truth ~ may you have the blessing of success! Etena saccavajjena ~ sabbarogo vinassatu! By this declaration of the truth ~ may all disease be destroyed!

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Ahavsatiparitta Safeguard through the Twenty-Eight Buddhas

Tahakaro mahvro, ~ Medhakaro mahyaso, Tahakara, the great hero, ~ Medhakara, of great repute, Saraakaro lokahito, ~ Dpakaro jutindharo, [1] Saraakara, who benefits the world, ~ Dpakara, the bright one, Koao janapmokkho, ~ Magalo purissabho, Koaa, head of the people, ~ Magala, a bull of a man, Sumano sumano dhro, ~ Revato rativaddhano, [2] The wise one Sumana, whose mind is well, ~ Revata, who increases delight, Sobhito guasampanno, ~ Anomadass januttamo, Sobhita, endowed with good qualities, ~ Anomadass, supreme man, Padumo lokapajjoto, ~ Nrado varasrath, [3] Paduma, the lamp of the world, ~ Nrada, the best of guides, Padumuttaro sattasro, ~ Sumedho aggapuggalo, Padumuttara, an excellent being, ~ Sumedha, the greatest person, Sujto sabbalokaggo, ~ Piyadass narsabho, [4] Sujta, greatest in all the world, ~ Piyadass, a bull of a man, Atthadass kruiko, ~ Dhammadass tamonudo, Atthadass, the compassionate one, ~ Dhammadass, darkness-dispeller, Siddhattho asamo loke, ~ Tisso varadasavaro, [5] Siddhattha, unequalled in the world, ~ Tissa, who was most restrained, Phusso varadasambuddho, ~ Vipass ca anpamo, Phussa, excellent Sambuddha, ~ Vipass, who has no likeness, Sikh sabbahito Satth, ~ Vessabh sukhadyako, [6] Sikh, the Teacher who is a benefit to all, ~ Vessabh, who gives happiness, Kakusandho satthavho, ~ Kogamano raajaho, Kakusandha, the leader of the pack, ~ Kogamana, who gave up what is harmful, Kassapo sirisampanno, ~ Gotamo Sakyapugavo. [7] Kassapa, the glorious one, ~ and Gotama, the Sakyan bull.

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Avasna

Tesa saccena slena, ~ khantimettabalena ca, Through their truth and virtue, ~ and the strength of their patience and friendliness, te pi tva anurakkhantu ~ rogyena sukhena c! ti [8] may these (Buddhas) always protect you ~ with good health and happiness!

Jinapajara The Victors' Armour

Jaysanagat vr, ~ jetv Mra savhini, Those heroes, sat on their thrones, ~ after defeating Mra and his host, catusaccmatarasa ~ ye pivisu narsabh. [1] those who are bulls of men, drank of the ambrosia of the four truths. Tahakardayo Buddh ~ ahavsatinyak, Those twenty eight leaders, Buddhas, beginning with Tahakara, sabbe patihit tuyha ~ matthake te munissar. [2] are all established on the crown of your head, they are lords of sages. Sire patihit Buddh, ~ Dhammo ca tava locane, The Buddhas are established on your head, ~ and the Dhamma on your eyes, Sagho patihito tuyha ~ ure sabbagukaro, [3] the Sagha, the fount of all good qualities ~ is established on your chest, Hadaye Anuruddho ca, ~ Sriputto ca dakkhie, On your heart is Anuruddha, ~ and Sriputta on your right, Koao pihibhgasmi, ~ Moggallnosi vmake. [4] Koaa is on your back, ~ and Moggallna on your left. Dakkhie savae tuyha, ~ hu nandarhul, On your right ear (are established these two) ~ nanda and Rhula, Kassapo ca Mahnmo, ~ ubhosu vmasotake. [5] Kassapa and Mahnma, ~ these two (are established) on your left ear. Kesante pihibhgasmi ~ suriyo viya pabhakaro At the end of your hair at the back ~ like the sun, the light maker nisinno sirisampanno ~ Sobhito munipugavo. [6] is seated the glorious ~ Sobhita, who is a bull of a sage.

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Avasna

Kumrakassapo nma, ~ mahes citravdako, The one named Kumrakassapa, ~ great sage, and beautiful speaker, so tuyha vadane nicca, ~ patihsi gukaro. [7] that fount of good qualities is permanently established on your mouth. Puo Agulimlo ca, ~ Upli Nandasval Pua, Agulimla, ~ Upli, Nanda, and Sival ther paca ime jt ~ lale tilak tava. [8] these five true elders (are established like) ~ auspicious signs on your forehead. Sessti mahther, ~ vijit jinasvak, The remaining eighty great elders, ~ victors, disciples of the victor, jalant slatejena, ~ aga-m-agesu sahit. [9] shining with the power of virtue, ~ are established on your limbs. Ratana purato si, ~ dakkhie Mettasuttaka, To the front is The Treasures ~ on the right The Friendliness Discourse, Dhajagga pacchato si, ~ vme Agulimlaka, [10] The Banner is at the back, ~ and Agulimla is on the left, Khandhamoraparitta-ca, ~ niyasuttaka, The Constituent Groups and Peacock safeguards, ~ and the niya Discourse, ksacchadana si, ~ ses pkrasait. [11] cover the space (around you), ~ the remainder are a fence, so to speak. Jinbalasayutte, ~ Dhammapkralakate, With the strength of the victor's order, ~ equipped with the fence of the Dhamma, vasato te catukiccena, ~ sad Sambuddhapajare, [12] engaged in the four duties, ~ in the Sambuddhas' armour forever, vtapittdisajt ~ bhirajjhattupaddav, may all internal and external adversities that arise, beginning with wind and bile, ases vilaya yantu ~ anantaguatejas. [13] through the power of (the Buddhas') endless virtues, come to a complete end. Jinapajaramajjhaha ~ viharanta mahtale, While living on this great earth, standing in the midst of the victors' armour, sad plentu tva sabbe ~ te mahpurissabh. [14] may all of those great bulls of men watch over you forever.

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Avasna

Iccevam-accantakato surakkho, ~ jinnubhvena jitpapaddavo, Thus being continuously well protected, ~ with adversity defeated through the victors' power, Buddhnubhvena hatrisagho, ~ carhi saddhammanubhvaplito! [15] with the crowd of foes destroyed through the Buddhas' power, ~ live on, guarded by the power of the true Dhamma! Iccevam-accantakato surakkho, ~ jinnubhvena jitpapaddavo, Thus being continuously well protected, ~ with adversity defeated through the victors' power, Dhammnubhvena hatrisagho, ~ carhi saddhammanubhvaplito! [16] with the crowd of foes destroyed through the Dhamma's power, ~ live on, guarded by the power of the true Dhamma! Iccevam-accantakato surakkho, ~ jinnubhvena jitpapaddavo, Thus being continuously well protected, ~ with adversity defeated through the victors' power, Saghnubhvena hatrisagho, ~ carhi saddhammanubhvaplito! [17] with the crowd of foes destroyed through the Sagha's power, ~ live on, guarded by the power of the true Dhamma! Saddhammapkraparikkhitosi, ~ ahriy ahadissu honti, You are defended by the fence of the true Dhamma, ~ with the eight noble ones in the eight directions, etthantare ahanth bhavanti, ~ uddha vitna va jin hit te. [18] and in between these (directions) are the eight lords, ~ and above, like a canopy, stand the victors. Bhindanto Mrasena, ~ tava sirasi hito, ~ Bodhim-ruyha Satth. Breaking Mra's army, ~ the Teacher who sat under the Bodhi tree now rests on your head. Moggallnosi vme ~ vasati bhujatae, ~ dakkhie Sriputto. You have Moggallna dwelling on your left hand side, ~ and Sriputta on your right. Dhammo majjhe urasmi ~ viharati bhavato ~ mokkhato morayoni, The Dhamma dwells in the middle of your chest, ~ the Awakening One who took birth from sampatto Bodhisatto ~ caraayugagato, ~ bhnu lokekantho. [19] out of a peahen's womb ~ has come to your feet, ~ he is brilliant, the world's sole protector.

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Avasna

Sabbvamagalam-upaddavadunnimitta, All inauspicious events, adversities, and bad signs, sabbtirogagahadosa-m-asesanind, all calamities, diseases, blame, bad planets, bar none, sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Buddhnubhvapavarena paytu nsa! [20] may (all of them), through the excellent power of the Buddha, go to destruction! Sabbvamagalam-upaddavadunnimitta, All inauspicious events, adversities, and bad signs, sabbtirogagahadosa-m-asesanind, all calamities, diseases, blame, bad planets, bar none, sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Dhammnubhvapavarena paytu nsa! [21] may (all of them), through the excellent power of the Dhamma, go to destruction! Sabbvamagalam-upaddavadunnimitta, All inauspicious events, adversities, and bad signs, sabbtirogagahadosa-m-asesanind, all calamities, diseases, blame, bad planets, bar none, sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Saghnubhvapavarena paytu nsa! [22] may (all of them), through the excellent power of the Sagha, go to destruction!

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Avasna

Mahjayamagalagth The Verses on the Great Blessings of Success

Mahkruiko ntho, ~ hitya sabbapina, The lord of great compassion, ~ for the benefit of all living creatures, pretv pram sabb ~ patto Sambodhim-uttama. having fulfilled all the perfections ~ has attained supreme and Complete Awakening. Etena saccavajjena ~ hotu te jayamagala! [1] By this declaration of the truth ~ may you have the blessing of success!

Jayanto Bodhiy mle ~ Sakyna nandivaddhano Succeeding at the root of the Bodhi tree ~ he furthered the Sakyans' joy eva tuyha jayo hotu, ~ jayassu jayamagala! [2] so may you be successful, ~ may you succeed with the blessing of success!

Sakkatv Buddharatana, ~ osadha uttama vara, Having honoured the Buddha treasure, ~ the best and supreme medicine, hita devamanussna, ~ Buddhatejena sotthin of benefit to gods and men, ~ by the blessd power of the Buddha nassantupaddav sabbe, ~ dukkh vpasamentu te! [3] may all adversities perish, ~ and all suffering come to an end for you!

Sakkatv Dhammaratana, ~ osadha uttama vara, Having honoured the Dhamma treasure, ~ the best and supreme medicine, parihpasamana, ~ Dhammatejena sotthin which brings fevers to an end, ~ by the blessd power of the Dhamma nassantupaddav sabbe, ~ bhay vpasamentu te! [4] may all adversities perish, ~ and all fear come to an end for you!

Sakkatv Sagharatana, ~ osadha uttama vara, Having honoured the Sagha treasure, ~ the best and supreme medicine, huneyya phuneyya, ~ Saghatejena sotthin worthy of gifts and hospitality, ~ by the blessd power of the Sagha nassantupaddav sabbe, ~ rog vpasamentu te! [5] may all adversities perish, ~ and all disease come to an end for you!
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Avasna

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Buddhasama natthi: ~ tasm sotth bhavantu te! [6] no treasure is equal to the Buddha: ~ through this (truth) may you be safe!

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Dhammasama natthi: ~ tasm sotth bhavantu te! [7] no treasure is equal to the Dhamma: ~ through this (truth) may you be safe!

Ya kici ratana loke ~ vijjati vividh puth Whatever the many and various treasures there are in the world ratana Saghasama natthi: ~ tasm sotth bhavantu te! [8] no treasure is equal to the Sagha: ~ through this (truth) may you be safe!

Natthi me saraa aa, ~ Buddho me saraa vara! For me there is no other refuge, ~ for me the Buddha is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [9] By this declaration of the truth ~ may you have the blessing of success!

Natthi me saraa aa, ~ Dhammo me saraa vara! For me there is no other refuge, ~ for me the Dhamma is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [10] By this declaration of the truth ~ may you have the blessing of success!

Natthi me saraa aa, ~ Sagho me saraa vara! For me there is no other refuge, ~ for me the Sagha is the best refuge! Etena saccavajjena ~ hotu te jayamagala! [11] By this declaration of the truth ~ may you have the blessing of success!

Sabbtiyo vivajjantu ~ sabbarogo vinassatu, May you avoid all calamities ~ and may all disease be destroyed, m te bhavatvantaryo, ~ sukh dghyuko bhava! may there be no obstacles for you, ~ may you be happy and live long!

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Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Buddhnubhvena ~ sad sotth bhavantu te! by the power of all the Buddhas ~ may you be safe forever!

Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Dhammnubhvena ~ sad sotth bhavantu te! by the power of all that is Dhamma ~ may you be safe forever!

Bhavatu sabbamagala, ~ rakkhantu sabbadevat, May there be every blessing, ~ and may all of the gods protect you, sabba-Saghnubhvena ~ sad sotth bhavantu te! by the power of the whole Sagha ~ may you be safe forever!

Nakkhattayakkhabhtna, ~ ppaggahanivra, Warding off all unlucky stars, yakkhas, bhtas, and evil planets, parittassnubhvena ~ hantu tesa upaddave! by the power of this safeguard ~ may all their adversities end! *** Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, Whatever bad sign, inauspicious event, ~ or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Buddha!

Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, Whatever bad sign, inauspicious event, ~ or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Dhamma!

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Avasna

Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakuassa saddo, whatever bad sign, inauspicious event, or whatever ominous bird shriek there is, ppaggaho dussupina akanta ~ Saghnubhvena vinsamentu! also evil planets, and unpleasant dreams ~ may they perish through the power of the Sagha! *** Dukkhappatt ca niddukkh, ~ bhayappatt ca nibbhay, May those who suffer be without suffering, ~ may those who fear be without fear, sokappatt ca nissok - ~ hontu sabbe pi pino! may those who grieve be without grief - ~ may all living creatures be so!

Dna dadantu saddhya, ~ sla rakkhantu sabbad, You should give gifts with confidence, ~ protect your virtue at all times, bhvanbhirat hontu, ~ gacchantu devatgat. find delight in meditation, ~ and (after death) go to the gods.

Sabbe Buddh balappatt, ~ Paccekna-ca ya bala All the Buddhas' strength, ~ and whatever strength the Independent Buddhas Arahantna-ca tejena ~ rakkha bandhma sabbaso! and Worthy Ones have, by that power ~ we bind this protection in every way! *** ksah ca bhummah ~ dev ng mahiddhik, May those powerful gods and ngas stationed in the sky or on the earth, pua ta anumoditv ~ cira rakkhantu ssana! having shared in this merit ~ protect the teaching for a long time!

ksah ca bhummah ~ dev ng mahiddhik, May those powerful gods and ngas stationed in the sky or on the earth, pua ta anumoditv ~ cira rakkhantu desana! having shared in this merit ~ protect the preaching for a long time!

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Avasna

ksah ca bhummah ~ dev ng mahiddhik, May those powerful gods and ngas stationed in the sky or on the earth, pua ta anumoditv ~ cira rakkhantu ma paran!-ti having shared in this merit ~ protect me and others for a long time!

Ida me tna hotu, ~ sukhit hontu tayo! May this (merit) go to my relatives, ~ may my relatives be happy! Ida me tna hotu, ~ sukhit hontu tayo! May this (merit) go to my relatives, ~ may my relatives be happy! Ida me tna hotu, ~ sukhit hontu tayo! May this (merit) go to my relatives, ~ may my relatives be happy!

Devo vassatu klena, ~ sabbasampatti hetu ca, May the sky-god rain down in due season, ~ and (may there be) the right conditions for all good fortune, phto bhavatu loko ca, ~ rj bhavatu dhammiko! may the world be prosperous, ~ may the king always be righteous.

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Appendixes

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The Pronunciation of Pi
Pi is the beautiful language of the early Buddhist scriptures. It is based on an Indian dialect that was spoken in the area where the Buddha did most of his teaching, and therefore must be very close to the language that the Buddha used during his 45 years of teaching. Without any doubt the Theravda scriptures, which are preserved in the Pi language contain the most faithful record of what the Buddha actually taught, so for those who are earnestly striving to put the Buddha's teaching into practice it is a great advantage to be able to read and understand the language of the text. Pi is notable for both its fluency and its rhythm, and there is no easier or quicker way to become acquainted with the language than through reciting the texts aloud, which will soon familiarise the student with key words and phrases which recur in the text, and at the same time will give a feel for the structure of the language. Below is an introduction to the pronunciation of Pi, together with some notes to help clarify some of the difficulties that are encountered by those unfamiliar with Indian languages. The Alphabet: Vowels: a Pure nasal: Consonants: ka ca a ta pa Semi vowels, ya sibilant, and aspirate: kha cha ha tha pha ra i ga ja a da ba la gha jha ha dha bha a u a a a na ma va e o

sa

ha

This is the basic pattern of all the Indian alphabets, and as can be seen, they are arranged on a very rational basis. First come the vowels (discussed below), followed by the pure nasal. Next come the definite consonants with their corresponding nasal sounds. These are organised according to their place of articulation, beginning with the gutturals pronounced at the back of the mouth, and ending with those articulated on the lips. Then come the indefinite consonants. There are five main difficulties for those unfamiliar with the Indian languages, which will be dealt with here. Unlike English, for instance, the vowel system in Pi is very precise, with one letter representing one sound only. Further the vowels are either short or long, with the latter being exactly twice as long as the former. It is important to distinguish the lengths of the vowels correctly, as a, for example, is a negative prefix; but is an intensifier (ananda means unhappy; nanda means very happy). As a guide for the English reader:

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a i u e o

as as as as as as as as

in in in in in in in in

another art ink eel under prudent age (but before a conjunct consonant as in end) own (but before a conjunct consonant as in orange)

The second and fourth letters in the consonant section of the alphabet (kha, gha, cha, jha, etc.), are digraphs representing the aspirate sound of the preceding consonant (ka, ga, ca, ja, etc.). They are pronounced as the latter, but with a strong breath pulse. Again, these must be distinguished (kamati, for example, is not khamati). Note that simple ca is pronounced as in change, cha is the same with a stronger breath pulse. In Pi a, ha, a, & ha are pronounced with the tongue behind the dental ridge, giving a characteristic hollow sound. The sounds ta, tha, da, & dha are pronounced with the tip of the tongue on the teeth. In English ta & da etc. are about halfway between the two, so move the tongue back for the first group, and forward for the second. Note that tha is never pronounced as in they or their, but is the aspirate of ta. The nasal sounds are all distinguished according to their place of articulation. This in practice causes few problems when the nasal is in conjunction with one of its corresponding consonants. But some of them (a, a, na, & ma) occur by themselves also, so again they must be recognised and pronounced according to their correct position. The sound of each can be found by pronouncing them before a member of their group, e.g. as in ink. The pronunciation of a is as in canyon, or the Spanish word seor. The letter - represents the pure nasal which is sounded when the air escapes through the nose only. Double consonants must be clearly articulated as two sounds, not merged into one, as is the tendency in European languages. When there is a double consonant it may help to imagine a hyphen between the two letters and pronounce accordingly. Therefore sut-ta, not suta (or sta); bhik-khu, not bhikhu (or bhkhu) etc. To get a feel for the pronunciation and rhythm of the language it is strongly advised that beginners join in group chanting with people who are experienced in the language until they are able to manage the correct pronunciation by themselves. This will also help in familiarising students with certain basic texts. Below is a guide to the correct pronunciation of the language, summarising the points discussed above, together with some further information regarding articulation.

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a i u e o

is short as in another, academic is long as in art, father is short as in ink, pin is long as in eel, seal is short as in under, upper is long as in prudent, do is long in open syllables as in age but before a conjunct consonant it is short as in end is long in open syllables as in own but before a conjunct consonant it is short as in orange is the pure nasal sounded through the nose as in cat, keen as in gadfly, gate as in bank kh gh somewhat as in blackheath somewhat as in log house

k g c j

as in change, ch church as in jet, jaw jh as in canyon, seor

somewhat as in witch hazel somewhat as in sledge hammer

The following sounds as noted but with the tongue drawn back, thereby producing a hollow sound: as in tap, tick as in did, dug as in know h h somewhat as in ant hill (never as in they) somewhat as in red hot

The following sounds as noted but with the tongue touching the tip of the teeth: t d n p b m y l v s as in tub, ten as in den, dig as in nip, nose as in pat, pinch as in back, big as in men, mice th dh somewhat as in cat house somewhat as in mad house

ph bh

somewhat as in top hat (never as in photo) somewhat as in abhorrence

as in yes, year r as in red, but with a stronger trill as in lead, lend as before, but with the tongue drawn back at the beginning of a word, as in van, vane elsewhere it more closely resembles wan, wane as in say, send h as in hat, height

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Prosody
1: Introduction As this book is meant to be a practical manual primarily intended for those who wish to recite the discourses found herein - or to follow such a recital - every effort has been made to present the text as clearly as possible. In the prose sections sentences have been divided according to sense; repetitions and variations have been made clear by the layout; lists have been presented as such, and so on. In the verse sections, all the metres have been presented in such a way that anyone who knows the key to the presentation should be able to identify the metre at a glance. 2: Compositional Analysis Of the 29 pieces that comprise the Catubhavrapi, 13 are written in prose only, 4 in verse only, and 12 are mixed. Below is a table giving a compositional analysis of the texts found in the main section of the book: 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: 16: 17: 18: 19: 20: 21: 22: 23: 24: 25: 26: 27: 28: 29: Saraagamana Dasasikkhpadni Smaerapaha Dvttiskra Paccavekkha Dasadhammasutta Mahmagalasutta Ratanasutta Karayamettasutta Khandhaparitta Mettnisasasutta Mittnisasa Moraparitta Candaparitta Suriyaparitta Dhajaggaparitta Mahkassapattherabojjhaga Mahmoggallnattherabojjhaga Mahcundattherabojjhaga Girimnandasutta Isigilisutta Dhammacakkappavattanasutta Mahsamayasutta lavakasutta Kasbhradvjasutta Parbhavasutta Vasalasutta Saccavibhagasutta niyasutta prose prose prose prose prose prose prose introduction, 12 vs. Siloka 17 vs. Tuhubha/Jagat 10 vs. Old Gti prose, 4 vs. Siloka prose 10 vs. Siloka 4 vs. Tuhubha, 1 vs. Siloka prose, 4 vs. Siloka prose, 4 vs. Siloka, 1 vs. Tuhubha prose, 4 vs. Siloka prose prose prose prose prose, 12 vs. Tuhubha prose prose, 64 vs. Siloka, 2 vs. Tuhubha, 1 vs. Svgat, 3 vs. mixed metre prose, 10 vs. Siloka, 2 vs. Tuhubha prose, 5 vs. Siloka, 2 vs. Tuhubha prose introduction, 25 vs. Siloka prose, 27 vs. Siloka prose prose, 104 vs. Siloka (i.e. 52 vs. repeated)

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It will be seen from the above that, as presented here, there are 328 verses in the text, of which 278 are Siloka; Tuhubha accounts for 40 verses; Old Gti for 10; Svgat 1; and there are 3 verses in mixed metre at the beginning of Mahsamayasutta. 3: Verse Analysis In analysing Pi verse a syllable is considered to be light or heavy metrically. Through the alternation of light and heavy syllables it is possible to build up rhythmic structures just as it is in music. In order to define what is a light and what is a heavy syllable there are two sets of variables that have to be taken into consideration, which is whether the syllable is open or closed; and whether the vowel is short or long. 1) An open syllable is one in which a vowel is followed by another vowel, or by not more than one consonant; a closed syllable is one in which a vowel is followed by a conjunct consonant, or by the niggahita (). 2) a, i, & u, are naturally short (rassa) vowels; , , & , are naturally long (dgha) vowels. e & o are long in open syllables and short in closed syllables. An open syllable with a short vowel is light metrically. A closed syllable, or a syllable with a long vowel, is heavy metrically. In analysis 3 signs are used to indicate weight: = light; = heavy; = the syllable may be naturally light or heavy, but it is always taken as heavy. We can represent the rules for scansion like this: SYLLABLES open V O W E L S short aiu variable eo long closed

()

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Here is a verse from Mahmagalasutta together with its analysis:

Bah dev manuss ca ~ magalni acintayu

kakhamn sotthna ~ brhi magalam-uttama [1]

Two things need to be pointed out to avoid confusion: The first is that, as stated in the appendix on Pronunciation, Pi has both short and long vowels, but that is insufficient to determine metric length, what follows the vowel has to be taken into consideration as well. Secondly, in presenting Pi in Latin letters aspirates are indicated by digraphs (kh, gh, ch, jh, etc.) These are not to be taken as conjunct consonants, as they represent but a single sound, and are to be counted as single letters are elsewhere (indeed in Indian scripts they are normally represented by single letters). Now let us look at verse structure in detail. 4: Siloka At all stages of the language, the most important and prevalent metre has been the Siloka, which has a great deal of flexibility, and seems to be equally well adapted to aphorism, question & answer, narrative, and epic. In the Catubhavrapi, as can be seen from the table above, Siloka accounts for about 85% of all the verses found in the text. A Siloka verse normally consists of 4 lines (sometimes 6) with 8 syllables to the line, organized in dissimilar pairs which are repeated to make up a verse (note that owing to resolution sometimes a Siloka line may contain 9 syllables). Here is an analysis of the pathy (normal) structure of the Siloka:
12345678

Odd line:
12345678

even line: In the 2nd & 3rd positions two successive shorts are normally avoided, as we can see through changes that have been made in syllabic length, though in some texts they do seem to occur. In the odd lines 7 variations (vipul) occur, besides the normal structure, they are: Anuhubha navipul bhavipul mavipul ravipul savipul tavipul (very sporadic)

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For those unfamiliar with Pi verse, the thing to listen for is the cadence at the end of the pair of lines (pdayuga), which gives the Siloka its characteristic rhythm:
5678

The layout adopted for the Siloka verses can be illustrated by this verse from Vasalasutta (note that when the two halves of a line of text have been taken together for translation, the slash in the middle is omitted, as in the first line here): Kodhano upanh ca, ~ ppamakkh ca yo naro, That man who is angry, who has enmity, is bad, and insolent, vipannadihi myv, ~ ta ja vasalo iti. who has wrong views, and is deceitful, ~ he one should know as an outcaste.

5: Tuhubha/Jagat In Catubhavrapi there are some 40 verses in the Tuhubha/Jagat metre, Ratanasutta and Isigilisutta accounting for nearly 75% of this number. The Tuhubha normally has 11 syllables to the line (occasionally 12, when there is resolution), and its structure is defined as follows: (x 4) In a Tuhubha verse a line in Jagat metre is always acceptable. This metre is much the same as Tuhubha, but with an extra short syllable in penultimate position, giving it a line length of 12 syllables (13 with resolution): (x 4) The layout of the Tuhubha and Jagat metres can be illustrated by the following verse from Ratanasutta Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo, Just as a locking post stuck fast in the earth ~ does not waver on account of the four winds, tathpama sappurisa vadmi, ~ yo ariya-saccni avecca passati just like this, I say, is the person who is true, ~ the one who sees the noble truths completely idam-pi Sanghe ratana pata: ~ etena saccena suvatthi hotu! [8] this excellent treasure is in the Sagha: ~ by virtue of this truth may there be safety!

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6: Old Gti Karayamettasutta is written in one of the musical metres. The basic organisational principle of the two metres we have considered so far has been the number of syllables there are in the line, normally Siloka has 8, Tuhubha 11. However, if we count a short syllable as one measure, and a long syllable as two, it is possible to count the total number of measures (matt) there are in a line, and use this as the determining factor for line length. This is exactly the principle involved in the first of the new metres to evolve, the so called Mattchandas, or measure metres. For instance in the metre called Vetlya, the first line has 14 measures, and the second 16, the syllable count being variable. Once a matt count was established it was not long before a second structural principle was introduced, which was to organise the lines into gaas, or sections. A gaa consists of 4 measures, which may therefore take any one of the following forms: or or or or This gave rise to the Gaacchandas metres. Old Gti appears to be a transitional metre between Mattchandas and Gaacchandas. Its structure can be defined as follows: , (x 2) Sometimes a long syllable is resolved into two short syllables. The fourth gaa, after the first syllable of which there is normally a pause and word break, seems to be particuarly ill-defined. This metre soon fell out of use after it had attained its classical form as Gti, Ariy, and their variations, and this may account for the poor state metrically of the three discourses in this metre that are found in the Canon. As it now stands there are only a couple of verses in Karayamettasutta that scan correctly. One of these is the first verse which is given below as the example:

Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca: What should be done by one skilful in good, ~ who has comprehended the state of peace:

sakko uj ca sj ca, ~ suvaco cassa mudu anatimn. he ought to be able, straight, and upright, ~ easy to speak to, meek, without conceit.

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7: Other Metres The first 4 verses of Mahsamayasutta are in a mixture of metres, mainly mattchandas, but not all of the lines are clear. The third verse in written in the old form of Svgat, the profile of which may be characterized thus: (x 2) The other verses can be summarized here: 1ab = Siloka, cd = old Svgat; 2ab = Opacchandasak, c = ptalik, d = Vetlya; 4a = Tuhubha, b = ptalik, c = Siloka; d = ?? The ptalik & Svgat cadence: . Such then are the metres as found in the main body of this book. In the opening and concluding sections two other metres occur which will be briefly described here. The first of these is Vasantatilak, in which the Jayamagalagth and verses 20-22 of Jinapajara are written. This is one of the classical Sanskrit metres, and doesn't occur in Pi composition until the middle ages. Like all the classical metres its pattern is fixed, and it lacks the flexibility of the earlier metres, which sometimes leads to a distortion of word-form in order to meet the requirements of the metre. The metre has 14 syllables to the line, and its structure is as follows:
1 2 3 4 5 6 7 8 9 10 11 12 13 14

The second metre, Saddhar, occurs only in one verse of Jinapajara (vs. 19), and again is a classical metre adopted into Pi composition. Its unusual length, 21 syllables, and the run of short syllables after the first pause, are notable:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

, ,

8: Prose That completes the description of the metres that are found in Catubhavrapi. However, more than half the book is not in verse, but prose. The prosody of verse is relatively easy to exemplify because it can be abstracted and displayed in such terms as line length, structural pattern, variations, and so on. It is often forgotten that prose too has a rhythmic structure, and every language has what is often an unexplored prosody of prose. Canonical Pi is particuarly rich in rhythmic effect, which arises from rhetorical, or didactic, repetition on the one hand, and the grammatical structure of the language on the other. Consider the following passage from near the beginning of Dhammacakkappavattanasutta:

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a b c d e f g h i j k l m n o p q r s t u v

Dve me bhikkhave ant pabbajitena na sevitabb, yo cya: kmesu kmasukhalliknuyogo, hno, gammo, pothujjaniko, anariyo, anatthasahito; yo cya: attakilamathnuyogo, dukkho, anariyo, anatthasahito. Ete te bhikkhave ubho ante anupagamma, majjhim paipad, Tathgatena abhisambuddh, cakkhukara, akara, upasamya abhiya Sambodhya Nibbnya savattati. Katam ca s bhikkhave majjhim paipad, Tathgatena abhisambuddh, cakkhukara, akara, upasamya abhiya Sambodhya Nibbnya savattati? Ayam-eva ariyo ahangiko maggo, seyyathdam: sammdihi sammsakappo sammvc sammkammanto samm-jvo sammvymo sammsati sammsamdhi.

In Pi words in conjunction often show the same ending, this is especially true of adjectives, which adopt the grammatical structure of the nouns they qualify. Note the adjectives in lines c & e, which qualify the respective nouns in lines b & d above, giving these lines a clear assonance, which has a marked effect in recital. Also nouns when aligned may show the same ending, as in line i (and m), where all the nouns are in dative singular, and both alliteration and assonance are apparent. Complex rythmic effect is also achieved through repetition of one sort or another. Note, for instance, the repetition of the first half of the compound in lines o - v, or the second half of the compound in line h (and l). Not only words, but whole phrases are frequently repeated, in our example cf. lines g - i with lines k - m. Unfortunately the aesthetic and architectural structure of the Pi is often obliterated by elision in modern editions of both texts and translations, and this, as often as not, also serves to blunt the rhetorical effect as well. As can be seen from this short analysis of one small passage Pi prose is rich in rhythm, and what is normally considered to be poetic effect. Without doubt originally the prime reason for repetition in the texts was didactic in nature, serving to reinforce certain basic teachings, and in connection with this we should remind ourselves that at first these teachings were for reciting and listening to, and were never read privately as such until they were written down some 4 centuries after the Buddha's parinibbna.

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